Doubt and Faith Series
by Metropolitan Anthony Bloom
YouTube Playlist: http://www.youtube.com/playlist?list=PLAEAB36D0C61F8115
Part 1
Monday, 31 December 2012
Sunday, 30 December 2012
Divine Call and Human Response
Divine Call and Human Response
The Syriac Tradition II: St Isaac of Nineveh
by Sebastian Brock
It is a matter for wonder that, at a time when Greek East and Latin West were both plunged into the despond of the Dark Ages during the seventh and eighth centuries, the monks of the syriac-speaking Churches — by then living under muslim rule — were engaged in two very different activities both of which still indirectly leave their mark today: in Syria, Orthodox monks were translating and commenting on Aristotle’s Organon, a prelude to the translations into Arabic, whose subsequent Latin renderings were to have such an influence upon scholastic theology; while further east, in modern Iraq and western Iran, monks of the Church of the East were producing a literature of astonishing richness and insight on the spiritual life. Best known of these oriental solitaries is St Isaac of Nineveh (seventh century), who, like many other mystics, has proved to be a truly ecumenical figure, transcending the boundaries of ecclesiastical divisions. His works, translated into Greek by two monks of the Palestinian monastery of St Saba in the ninth century, and first published in 1770, are still favourite reading on Mount Athos today. They also provided the main stimulus for the contemporary monastic revival in the Coptic Orthodox Church, centering around the figure of Father Matta the Poor.
The Syriac Tradition II: St Isaac of Nineveh
by Sebastian Brock
It is a matter for wonder that, at a time when Greek East and Latin West were both plunged into the despond of the Dark Ages during the seventh and eighth centuries, the monks of the syriac-speaking Churches — by then living under muslim rule — were engaged in two very different activities both of which still indirectly leave their mark today: in Syria, Orthodox monks were translating and commenting on Aristotle’s Organon, a prelude to the translations into Arabic, whose subsequent Latin renderings were to have such an influence upon scholastic theology; while further east, in modern Iraq and western Iran, monks of the Church of the East were producing a literature of astonishing richness and insight on the spiritual life. Best known of these oriental solitaries is St Isaac of Nineveh (seventh century), who, like many other mystics, has proved to be a truly ecumenical figure, transcending the boundaries of ecclesiastical divisions. His works, translated into Greek by two monks of the Palestinian monastery of St Saba in the ninth century, and first published in 1770, are still favourite reading on Mount Athos today. They also provided the main stimulus for the contemporary monastic revival in the Coptic Orthodox Church, centering around the figure of Father Matta the Poor.
Friday, 28 December 2012
Salvation in Christ: An Orthodox Approach
Salvation in Christ: An Orthodox Approach
by Metropolitan Kallistos Ware
Tuesday, 25 December 2012
On Hymns and Sermons
"We must be careful to ensure that the worship songs we use are Orthodox in their origin, lyrics, melodies and in their spirit and communion and unity with Christ ought to be embedded within their meaning."
+ HG Bishop Tawadrous (HH Pope Tawadrous II)
"Liturgical theology may therefore be called faith’s grammar in action — a genuine theology, but one manifested and preserved in the community’s lex orandi (law of prayer) even before it is parsed into lex credendi (law of belief). It is discovered in the structure of the liturgy, which shapes the lives of liturgists. Kavanagh was fond of calling liturgy the faith of the Church in motion. “This means that the liturgy of a church is nothing other than that church’s faith in motion on certain definite and crucial levels…. Thus a church’s worship does not merely reflect or express its repertoire of faith. It transacts the church’s faith in God under the condition of God’s real presence in both church and world.”"
+ Dr David Fagerberg, Theologia Prima
"In the experience of the Orthodox Church, liturgy is always the expression of the faith, life and teachings of the Church, and therefore a sure path to learning these. "Lex orandi lex est credendi.” The rule of prayer is the rule of belief. And only insofar as we return to this rule, can we recover the true foundations of Orthodox Christian Education."
+ Fr Alexander Schmemann, Liturgy and Life, 22
Sunday, 23 December 2012
Steve the Builder Discussing "Love Wins"
Full Official Transcript Posted on Ancient Faith Radio (an unofficial transcript of the video was posted earlier here) http://ancientfaith.com/podcasts/stevethebuilder/love_wins_an_orthodox_view_of_salvation
Friday, 21 December 2012
Importance of Dialogue
"Dialogue constitutes more than merely a better understanding or toleration of our differences, indeed, dialogue is the essence of reconciliation and transformation. Therefore, religious leaders should be working together, through dialogue, to affirm God's peace in the world. We, as religious leaders, have a moral obligation to resist war and promote peace as a vital and fundamental necessity for all humanity. Religion cannot and should never be a basis for war and conflict, nor should it be used as an instrument of fundamentalism and fanaticism for purely political motives and ends."
+ Ecumenical Patriarchate Bartholomew I, August 14, 2012, Communiqué on the resurgence of Violence spreading throughout the World, http://www.patriarchate.org/documents/violence
Also Professor Richard Schneider on a similar discussion on the importance of Dialogue & Unity:
Tuesday, 18 December 2012
What does it mean to be a Christian?
What it means to be a Christian
by Abouna Peter Farrington
This morning I would like us to ask ourselves what it means to be a Christian?
It was in Antioch that the believers were first called Christians. In the Acts of the Apostles we read in Acts 11,
A Christian is first of all someone who has given themselves to Christ. We might even say that a Christian is someone who has abandoned themselves into Christ’s hands. St Paul says in his letter to the Philippians, ‘For me to live is Christ, to die is gain’. What does this mean? Surely it means that my whole life belongs to Christ. Every moment we live is to be lived for Christ and in Christ. Indeed once we become Christians we have no life that is not life for Christ and in Christ.
by Abouna Peter Farrington
This morning I would like us to ask ourselves what it means to be a Christian?
It was in Antioch that the believers were first called Christians. In the Acts of the Apostles we read in Acts 11,
Then departed Barnabas to Tarsus, for to seek Saul: And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.The name Christian wasn’t one that the early believers chose for themselves. It was one that they were given by others. Perhaps rather dismissively. It means a follower of Christ, someone who belongs to Christ, even a slave of Christ. And this is how the early Church lived, in such a way that those who saw them understood that they had committed everything to Christ.
A Christian is first of all someone who has given themselves to Christ. We might even say that a Christian is someone who has abandoned themselves into Christ’s hands. St Paul says in his letter to the Philippians, ‘For me to live is Christ, to die is gain’. What does this mean? Surely it means that my whole life belongs to Christ. Every moment we live is to be lived for Christ and in Christ. Indeed once we become Christians we have no life that is not life for Christ and in Christ.
Monday, 17 December 2012
"Where was Christ in the Newtown Massacre?" by Fr. Andrew Stephen Damick
Many have blogged and spoken about the Newtown massacre this past weekend and Rev. Fr. Andrew Stephen Damick's sermon is probably one of the better sermons that I've encountered concerning the tragedy: http://roadsfromemmaus.org/
I was most touched by Abouna's mention of life and the endurance of love:
"The truest answer to violence is love. The truest answer to death is life. The only prevention for violence is for the heart to have no violence within it. We can legislate all we like, but the violent heart will still find a weapon and the opportunity to use it. We cannot prevent evil through any system devised by mankind. But we can grapple with evil and defeat it, but only with love—real love, too, not just some sentimental feeling, but self-sacrifice. Those women who died with those children demonstrated love. In that moment when they chose to give their lives for the children in their care, it did not matter if they had happy feelings about them—probably some of those kids annoyed them on one day or another. What mattered was the act, the act of defeating death with life. Christ said, “Greater love hath no man than this, than that he lay down his life for his friends” (John 15:13)."
I am humbled and awed by the courage of these beautiful women who risked their lives and died to save their students. This past weekend my heart has been singing "axia" for these women and all women, all mothers (whether biological or spiritual) who like the Theotokos are bearers of Love.
I am also increasingly aware of the honor of the presence of Children. Children (whether born, aborted or unborn): wonderful persons fashioned in the image and likeness of Christ, who are the fruit of love and who bring love by their very presence, their very being.
I am also increasingly aware of the honor of the presence of Children. Children (whether born, aborted or unborn): wonderful persons fashioned in the image and likeness of Christ, who are the fruit of love and who bring love by their very presence, their very being.
May children continue to grow in that love, and may we 'adults' always remember the precious love of children of whom the Kingdom of heaven belongs.
The Church's Prayers for the World
"the Church prays for the sick and suffering, for the military and armed forces, for those who are living, and for those who are departed. The petitions reveal that the Church is neither opposed to the world nor separate from it, but rather called to encounter it. The prayers are comprehensive, and the priest offers the names of everyone in the Church who is in need of prayer. In these prayers, Church and world meet; to each, the people respond, “Lord have mercy,” “Grant it, O Lord,” or “Amen.” It is worth repealing that both the petitions and responses are public and the entire congregation is invited to pray them, thus underscoring our common ministry in the royal priesthood."
+ Fr William C. Mills
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