To Always Desire to Know God

 Another ecclesial union, a gathering expressed in the icon is that of mankind and angels...

Every liturgy we celebrate is not just a gathering of humans but also of angels, we sinned against the good angels when we listened to the fallen angels and we therefore need to be reconciled to the good angels for not listening to them. .

According to St Maximus the Confessor, Christ reintroduced us to the good angels when ascending into heaven he passed through all nine ranks of angels and reintroduced us to the angels saying "I forgive them so you must forgive them" .

So one might ask why one needs all this complexity and richness? Is not the Christian life just between me and my God?

We need this communionality, not just of people, but of angels and all this stuff because we're made in God's image and God is a Trinity, God is a community. We are in God's image and likeness as a community rather than as isolated individuals. And this Trinitarian source of everything in this Icon is indicated at the very top of this icon where we see a single source of light seperating into three rays...as an aside but an imporant sort of aside, the heart of this partial hidden sphere at the top is of a dark blue and this symbolizes that God in His essence is entirely uknowable, even in the age to come we will never know God in His essence. He is always the Creator and we are always the creation. However in the outer edges we see white light and this symbolizes God's outgoing grace, His knowability.

I've been married to my wife for about twenty years and I know her but I also don't know her, the day I think I know her, I've lost her. I got to keep reminding myself here's a profound mystery and to get to know her through her energies, but at the heart of my wife made in God's image is a pround mystery.

The more we know this, we'll want to bow down and kiss each other's feet, because before us we have an awesome creature.

So we can say that Christians aren't pantheists, we don't say everything is god, rather we are panentheists, we say "God is in everything"

+ Iconographer Aidan Hart, 'From Genesis to Jerusalem' - Talk on a new icon of creation (talk & panel conversation), https://www.youtube.com/watch?v=_ugxxxz2vAU&t=2094s , fromInstitute for Orthodox Christian Studies Cambridge Youtube ( https://www.youtube.com/@institutefororthodoxchrist517 )

Life Liturgical

"If salvation in Christ is the unique aim of our life, everything we do becomes liturgical, an act of prayer."

+ Archimandrite Sophrony (Sakharov) of Essex, Words of Life, Translated by Sister Magdalen of Essex (Essex: Stavropegic Monastery of St John the Baptist, 2010) 56

Does the Blessing of Icons Agree with or Contradict the Tradition of the Orthodox Church?

An interesting article by Fr. Steven Bigham posted at Orthodox Arts Journal:

Does the Blessing of Icons Agree with or Contradict the Tradition of the Orthodox Church?
by Fr. Steven Bigham
http://www.orthodoxartsjournal.org/does-the-blessing-of-icons-agree-with-or-contradict-the-tradition-of-the-orthodox-church/

Liturgy Outside the Church

"Who...can differentiate the worldly from the heavenly in the human soul, who can tell where the image of God ends and the heaviness of human flesh begins! In communing with the world in the person of each individual human being, we know that we are communing with the image of God, and, contemplating that image, we touch the Archetype-we commune with God...The liturgy outside the church is our sacrificial ministry in the church of the world, adorned with living icons of God, our common ministry, an all-human sacrificial offering of love, the great act of our God-manly union, the united prayerful breath of our God-manly spirit... and it seems to me that this mysticism of human communion is the only authentic basis for any external Christian activity."

+ St Maria of Paris

From: Mother Maria Skobtsova: Essential Writings, 79-82.

O Cross of Christ

"Glory to the Father, and to the Son, and to the Holy Spirit. Amen.

The cross that is raised today is like a multi-faceted diamond. The cross that is raised is what our enemies, the enemies of the faith, call us; we are, "The People of the Cross."

We are the People of the Cross, this is how we are defined by the people who martyr our brother and sisters... "The People of the Cross" - that means you, and me, and all of us here, we are the People of the Cross. 

And the cross is the revelation of who God is, the cross is the revelation of how God saves, the cross is the revelation also of what is behind human fear and violence. This is the same cross that today we see in our churches, the same cross that St. Paul said in his epistle I want to be crucified on, this is the cross that St. Paul says is the only reality he wants to know; "I only want to know among you Jesus Christ and Him crucified."

God is love. God is compassionate. Merciful. Kind. Good. True.

God is love. God is compassionate. Merciful. Kind. Good. True.
by Dr Mary Marrocco

"God is love. God is compassionate. Merciful. Kind. Good. True.

Familiar words. Not so hard to say. Not so difficult to write. Everybody’s heard them, whether from catechisms, Sunday school, old people, dusty Bibles, even the odd TV show. They don't seem to have much to do with everyday life, though, most times. We know God is love. We know Yellowknife is capital of the Northwest Territories, too, but that doesn't help us decide what to have for breakfast in the morning. What does it have to do with - well, my life? God is watching over us and has compassion on us.

An Important Matter

Today wanted to share a large block quote by St John Damascus on the importance of matter in Christianity. Matter plays a very important role in authentic Christian understanding, and a challange for many Orthodox is to avoid the extremes. We are neither called to misuse or abuse matter, nor are we called to consider a "spiritual" platontic ideal in opposition to a base or banal "world". Such dualism would mean buying into the early heresies which the Church sought to correct: Gnosticsm and Docetism.

From his book "Orthodoxy and Heterodoxy," Fr Andrew Damick defines these two erronous movements as:

Docetism: The teaching that Jesus was indeed divine, but that He only “appeared” to be man. This heresy is mentioned (though not by name) in the New Testament and also in the writings of St. Ignatius of Antioch. One of the ramifications of this heresy is a denial of the involvement of physical matter in our salvation (called dualism, the opposition of the spiritual to the physical). The Docetists would therefore abstain from the Eucharist.

Gnosticism: A broad term for a large group of different teachings. Almost all were dualistic (like Docetism) and included fanciful and complicated cosmological schema regarding the arrangement of the universe and everything in it. Most gnostic groups taught that a saving knowledge (gnosis) was what was necessary for salvation. They often also taught that only a select few were able to reach the highest spiritual plane and that most people could only function on a lower level. Those who ascended to this higher level had esoteric, “secret” teaching passed on from Jesus.

+ Fr Stephen Andrew Damick, "Orthodoxy and Heterodoxy: Exploring Belief Systems Through the Lens o f the Ancient Christian Faith." (Chesterton: Conciliar Media Ministries, 2011) 20.

St John responds to those who deny the importance of iconography and iconology by claiming that such 'iconoclastic' sentiments are contrary to the revealled mystery that the Church confesses. To summarize his argument says "Do not abuse matter; for it is not dishonorable"

Here's the excerpt (I highly recommend the book too):

Theology, Poetry and the Liturgical Life of the Church

"Whoever wants to become a Christian must first become a poet."

+ St. Pophyrios Kavsokalyvia

"Poetry is Theology par-excellence"

+ Prof. R. S., An Orthodox Professor in Toronto

++++++++++++

Holiness is Wholeness

Holiness is Wholeness
by FrDn Pawel Mucha


In a way that it is difficult for an outsider to imagine, the Mission and the parish are truly interdependent. They are ideally one piece of one woven fabric. To appreciate this, fully, one has to be involved in both the Mission and the parish. To know one without the other is to be unable to see the wholeness that actually exists, the one with the other. The Mission is the foundation upon which the parish is built. The "spirit" of the Mission permeates the "spirit" of the parish. However, it is perhaps no accident that the Mission preceded the parish. Or did it? Worship has been the key to the life of the Mission from its very beginnings. As Fr. Roberto wrote in "The Poor Our Masters", describing the development of the life of St John's:

Orthodox faith, theology and worship should colour and shape Orthodox diaconia. Gradually a pattern of life developed centered around the Divine Services, all-night vigils and vespers services in the chapel that, although only the size of a small room, was in constant use. (http://stsilouan.org/article/poor.html)

In the Mission, and in the parish, the teaching of St. John Chrysostom that the Church should have two tables, one for the Lord and one for the poor, is  realized as a way of life. This is one of the most important lessons that those who come to the Lived Theology School (to learn what Orthodox mission is) have to grow into. It is one of the reasons why Lay Missionaries (formerly interns) have always been fully involved in the life of both the Mission and the Mission parish: and contributed greatly to, and benefited greatly from, both.

As Metropolitan Kallistos so eloquently put it in a retreat talk on the words of the Liturgy, “Let us go forth in peace”:

Let us reflect on what happened at the Last Supper. First there was the Eucharistic meal, where Christ blessed bread and gave it to the disciples, ‘This is my body,’ and he blessed the cup, ‘This is my blood.’ Then, after the Eucharistic meal, Christ kneels and washes the feet of his disciples. The Eucharistic meal and the foot washing are a single mystery. So, we have to apply that to ourselves. We go out from the Liturgy to wash the feet of our fellow humans, literally and symbolically. That is how I understand the words at the end of the Liturgy, ‘Let us go forth in peace.’ Peace is to be something dynamic within this broken world. It’s not just a quality that we experience within the church walls.  

Let’s remind ourselves of the way in which St. John Chrysostom envisages this liturgy after the Liturgy. There are, he says, two altars. There is, in the first place, the altar in church, and towards this altar we show deep reverence. We bow in front of it. We decorate it with silver and gold. We cover it with precious hangings. But, continues St. John, there is another altar, an altar that we encounter every day, on which we can offer sacrifice at any moment. And yet towards this second altar, an altar which God himself has made, we show no reverence at all. We treat it with contempt. We ignore it. And what is this second altar? It is, says St. John Chrysostom, the poor, the suffering, those in need, the homeless, all who are in distress. At any moment, he says, when you go out from the church, there you will see an altar on which you can offer sacrifice, a living altar made by Christ. 

Whilst this quote may appear to be directly relevant to the service of the Mission it actually makes no difference what your situation in life is. The “liturgy after the Liturgy” is to be lived wherever you are and whatever your life consists of. It is equally valid for families, the home, the workplace, social life – for all aspects of your life.

The great blessing of this place is in being able to live a whole Christian life. One would hope that if St. Basil, or St. John Chrysostom, walked in the door of the Mission they would recognize this place as something familiar to them and somewhere where they would find everyone striving to live both the Liturgy (and the other services of the Church) and the liturgy after the Liturgy. As some ancient liturgies have it, “Let us go forth in peace to love and serve the Lord.” There are no limits on either the love or the service. Holiness is realized in a life wholly lived.




From St Silouan Mission Parish, Toronto. Quarterly Newsletter – SPRING 2014 http://stsilouan.org/

The Church: The Body, Mission and Life of Orthodox Christians

The Church: The Body, Mission and Life of Orthodox Christians

"So we will prepare for the coming Sunday, for the Big Feast of Pentecost, which as you know is the second, is the second big feast of the year after Pascha. And so let us truly partake of it, not just a little bit, you know God says “open your mouth wide and I will fill it.” So often when I give communion it’s important that a mouth is open so that communion can be given. So open your mouth and receive all that God has given you. So come feast, partake richly of the grace that comes when we stand in feast together and in the liturgies.

Doxa Patri Ke Eyo Epnevmati.

Christ is Among us. (Congregation: He is and ever shall be!)

To See the Face of Christ

"Christ is risen. (Congregation Responds: Indeed He is risen.) Christ is risen. (Congregation: Indeed He is risen.) Christ is risen. (Congregation: Indeed He is risen.)

You will forgive me for saying this so many times, but you've got to take advantage.... You never know you won't be able to say it. Today is the last Sunday of Pascha. Christ is risen. (Congregation: Indeed He is risen.)

On Wednesday we celebrate the Leavetaking. Christ is risen. (Congregation: Indeed He is risen.)

And then on Thursday we will enter the feast of the Ascension. It's gone so fast. I'm sure you all must feel that. It just was the other day when we began the paschal vigil. I ask you, has it been a blessed time for you? Have you grown in faith? In hope? In love? Have you paid attention to the Resurrection? Have you seen the Resurrection?

Crowns of Love

"It's always a beautiful reality in our world when two people love each other.  It gives everyone joy and hope and is always a reason to celebrate.  It is truly beautiful.  Love in this world is always a miracle and it is always something that fills everyone with great joy since love always comes from God. Even sometimes in imperfect ways but still love is always from God.

What is Faith?

What is Faith?

"Doxa Patri kai Yio ke Aghio Pnevmati. Christ is risen. Faith. Isn't it what it's all about on Thomas Sunday - faith? Now that's not the same thing ... Faith is not the same thing as believing in things, like "I believe in electricity; I don't necessarily understand it, but I believe in it," or "I believe in taxes; I don't particular understand it, but I believe," or "I believe that there was a man on the moon."

That's not what faith is about. It's not about believing things you can’t quite figure out, just close your eyes and "I believe." That's not what faith is.

The Paschal Canon

"O Great and Holiest Pascha, Christ! O Wisdom, Word and Power of God! 

Grant that we may partake of Thee more perfectly in the unending Day of Thy Kingdom." 

+ Paschal Canon

"Father, I desire that they also, Whom Thou hast given Me, may be with Me where I am, to behold My glory which Thou hast given Me in Thy love for Me before the foundation of the world." 

The Odes of The Paschal Canon

http://www.youtube.com/watch?v=edZ12iknxmk

"In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God; all things were made through him, and without him was not anything made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it."

+ From the Gospel of St John the Theologian

The Mystery of Holy Week

The Mystery of Holy Week
by Fr Stephen Freeman
http://glory2godforallthings.com/2014/04/07/the-mystery-of-holy-week-2/

For if the dead do not rise, then Christ is not risen. And if Christ is not risen, your faith is futile; you are still in your sins! Then also those who have fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are of all men the most pitiable. (1Co 15:16-19 NKJ)

Healing the Unspeakable: The Life of Saint Mary of Egypt

Healing the Unspeakable: The Life of Saint Mary of Egypt
by Presbytera Kyriaki Karidoyanes FitzGerald
(FitzGerald, Kyriaki Karidoyanes. "Healing the Unspeakable: The Life of Saint Mary of Egypt" in "Encountering Women of Faith: The St. Catherine's Vision Collection, Volume 2" Edited by Kyriaki Karidoyanes FitzGerald (Brookline, MA: Holy Cross Orthodox Press, 2011) 173-194.)


"The power of Your Cross, O Christ, has worked wonders,
for even the woman who was once a harlot 
chose to follow the ascetic way.
Casting aside her weakness, bravely she opposed the devil; 
and having gained the prize of victory, 
she now intercedes for our souls."

+ Adapted slightly from the “Canon of St. Mary of Egypt,” in The Lenten Triodion, 

trans. Mother Mary and Kallistos Ware (London: Faber and Faber, 1978), 448.

The Way Of The Church Is Love

Such an important reminder (forgive me beloved if I've ever fed your fallen passions and fed mine. Pray for me a sinner):

"I once asked someone: "What type of warrior do you consider yourself to be? Christ's warrior or temptation's warrior? Are you aware that the evil of temptation also has its own warriors?"

A Christian must not be fanatic; he must have love for and be sensitive towards all people. Those who inconsiderately toss out comments, even if they are true, can cause harm.

Saint Silouan and the Mystery of God

Reblogged from http://afkimel.wordpress.com/2014/01/26/saint-silouan-and-the-mystery-of-god/

St Silouan and the Mystery of God

by Fr John Breck

Is “Write” Wrong?: A Discussion of Iconology Lingo

Is “Write” Wrong?: A Discussion of Iconology Lingo
http://www.orthodoxartsjournal.org/is-write-wrong-a-discussion-of-iconology-lingo-2/

Professor John Yiannias, Ph.D., expert in Early Christian and Byzantine Art, University of Pittsburgh, has a bold opinion on the issue of why “write” is the wrong verb to use for making an icon.

The Icon Redefined

A very very fascinating and important read.... re-blogged from http://orthodoxchurchlife.wordpress.com/2013/09/08/redefining-the-icon/

From the little I've read or heard from Orthodox writers or speakers concerning Iconography, there's a popular sentiment that the 'carnal' 'realism' of 'Western' art is either spiritually deficient or reflective of 'Western' rationalism and scholasticism. "Redefining the Icon" by Evan Freeman challenges these presuppositions and suggests that reading icons or any sacred art in this way is subtly docetist.

But does style affect theology or is content the defining factor? How does this apply to the maxim of lex orandi est lex credendi? What about musical styles if we look at hymnography and hymnology? Does this redefining of the icon impact other aspects of our liturgical life?

Still, it is good to see this kind of historical reflection and critical research coming from within the Orthodox world, which challenges us not to package our theology or to claim an unequivocal 'perspective' when there's still so much to encounter and live in the depth and width and height of the Holy Church...the Life in Christ.

Forgive me and pray for me a sinner.

Here is the post included for reference:

+++

Redefining the Icon: 

The Problem of Innovation in the Writings of Florensky, Ouspensky, and Kontoglou

by Evan Freeman

http://orthodoxchurchlife.wordpress.com/2013/09/08/redefining-the-icon/