#Patristic teachings

[seekingtheosis]

Dormition of the Theotokos: A Beacon of Hope

Explore the deep theological significance of the Dormition of the Mother of God in Orthodox Christianity. This blog delves into the themes of hope, resurrection, and the powerful intercessory role of Mary, offering insights from patristic writings...

In the name of God the Father, Christ Jesus His Son and the Holy Spirit, One True God. Amen Dear brothers and sisters in Christ Jesus In the rich tapestry of Orthodox Christian tradition, few events hold as much spiritual significance and emotional resonance as the Dormition of the Mother of God. This feast, celebrated on August 15th in most Orthodox churches, commemorates the “falling asleep”…

[hieromonkcharbel]

Of Theology and Theologians: The Science of the Saints and the Fruit and Method of Spiritual Healing

I have always been struck by the patristic understanding of the nature of theology. One of my earlier posts touched upon the necessity of “becoming theology”, stressing the need to assimilate the words and teaching of the scriptures and the fathers so that our very beings express their truth. Here, however, I would like to expand upon this notion and address more directly how the Fathers understood the idea of theology itself. In the glossary of the first volume of the Philokalia we are told that theology “denotes . . .more than the learning about God and religious doctrine acquired through academic study. It signifies active and conscious participation in or perception of the realities of the divine world. . . . To be a theologian in the full sense, therefore, presupposes the attainment of the state of stillness and dispassion, . . . of pure undistracted prayer and so requires gifts bestowed on but extremely few persons.” The present day idea of schools of theology where one pursues a degree abstracted from the absolute necessity of spiritual formation and the active pursuit of the life of holiness would have been completely foreign to the Fathers. The study of the patristic texts and particularly those of the hesychast Fathers of the Philokalia reveals that theology is both a fruit and a method of spiritual healing through which one is brought into communion with God.

To enlarge on what has been said we do well to look to the teaching of the Holy Fathers relating to theology and theologians. Bishop Hierotheos Vlachos in his work “Orthodox Psychotherapy” shows through the Fathers’ writings how theology is first and foremost a therapeutic science - principally a science that cures, that heals, the soul. He writes:

“I think that we should begin with St. Gregory Nazianzen. . . [He] writes that it is not for everyone to theologize, to speak about God, because the subject is not so cheap and low. This work is not for all men but ‘for those who have been examined and are passed masters in the vision of God and who have previously been purified in soul and body, or at the very least are being purified.’ Only those who have passed from praxis to theoria, from purification to illumination, can speak about God. And when is this? ‘It is when we are free from all external defilement or disturbance, and when that which rules within us is not confused with vexations or erring images.’ Therefore the saint advises: ‘For it is necessary to be truly at ease to know God.’

Neilos the Ascetic links theology with prayer . . . : ‘If you are a theologian, you will pray truly. And if you pray truly, you are a theologian.’

St. John Climacus [writes]: ‘Total purity is the foundation for theology.’ ‘When a man’s senses are perfectly united to God, then what God has said is somehow mysteriously clarified. But where there is no union of this kind, then it is extremely difficult to speak about God.’ On the contrary, the man who does not actually know God speaks about Him only in ‘probabilities’. Indeed, according to patristic teaching it is very bad to speak in conjectures about God, because it leads a person to delusion. This saint knows how ‘ the theology of demons’ develops in us. In vainglorious hearts which have not previously been purified by the operation of the Holy Spirit, the unclean demons ‘give us lessons in the interpretation of scripture’. Therefore a slave of passion should not ‘dabble in theology.’

The saints lived a theology ‘written by the Spirit’. We find the same teaching in the works of St. Maximus the Confessor. When a person lives by practical philosophy, which is repentance and cleansing from passions, ‘he advances in moral understanding.’ When he experiences theoria, ‘he advances in spiritual knowledge.’ In the first case he can discriminate between virtues and vices; the second case, theoria, ‘leads the participant to the inner qualities of incorporeal and corporeal things.’

It must be emphasized that a theology that is not the result of purification, that is, of ‘praxis’, is demonic. According to St. Maximus, ‘knowledge without praxis is the demons’ theology.’

In the teaching of St. Gregory Palamas it is those who see God who are properly theologians, and theology is theoria. ‘For there is a knowledge about God and His doctrines, a theoria which we call theology. . . .’ Anyone who without knowledge and experience of matters of faith offers teaching about them ‘according to his own reasonings, trying with words to show the Good that transcends all words, has plainly lost all sense.’ And in his folly ‘he has become an enemy of God.’

Thus, Vlachos tells us, theology is not abstract knowledge or practice, like logic, mathematics, astronomy, or chemistry . . . . A theologian who is not acquainted with the methods of the enemy nor with perfection in Christ is not only unable to struggle against the enemy for his own perfection, but is also in no position to guide or heal others.”

[locustheologicus]

The America article above celebrates the veneration of St. Thomas Aquinas’ skull and relics that came to Washington DC on November 29. In it Father James Brent, assistant professor of philosophy at the Dominican House of Studies, said “an exceptional way” to gain wisdom and understanding “is to pray for it in the presence of the skull of St. Thomas Aquinas.” Fr. Gregory Pine, OP offered this quote for the event at St. Dominic’s church which included a Mass, veneration, and solemn prayer:

In a time of renewed interest in the teaching of St. Thomas Aquinas, the jubilees of his canonization (700 years in 2023), death (750 years in 2024), and birth (800 years in 2025) draw our attention to the masterwork of wisdom and sanctity which God wrought in him. The opportunity that we have to receive and venerate his relics makes this grace all the more proximate and precious to us.

I went to the 12:15pm mass at St. Dominic’s church where Archbishop Wilton Gregory presided and preached at. The gospel reading from John was where Jesus invites his disciples to recognize the love that God has for them through his own witness and invites them to ask for gifts from him. The archbishop preached on the practice of venerating relics and how Aquinas’ relic is a great spiritual gift for us and draws us closer to God and the wisdom and knowledge of God.

The veneration itself was a powerful act of spiritual devotion where many people prayed for personal and social intercessions from this great saint. For my part I prayed for the personal gifts of wisdom, knowledge, justice, and charity. In our society I prayed for our nation and especially for our immigrant community. I asked also for the wisdom and courage for us who are willing to transform our broken political system.

Here is the prayer that was passed out during the veneration.

O God, who poured forth the waters of wisdom upon your Church through the teachings of Saint Thomas Aquinas, grant us, through the veneration of his relics, an increase share in that same holy wisdom and divine charity that inflamed it. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God, for ever and ever. Amen.

Blending Aristotelian philosophy with Scripture and Patristic theology St. Thomas developed a form of natural theology - the belief that people can experience God’s existence through reason and experience, rather than any special revelation - which made his concepts very accessible to all people. Thomas helped further develop the idea of natural law and rights which would have such a profound impact on western civilization. His contributions also included the notion of how we can come to understand God and the purpose of our existence, how the virtues inform who we are and how society can be organized towards the ideals of justice and charity. We are indebted to him for the philosophical underpinnings of our society.

The Dominicans have established this amazing way of learning about Thomistic theology and spirituality called Aquinas 101. It is a great site with videos on all things Thomistic.

As i share this focus on the great saint and theologian I also want to share on the mysterious end of his extensive writing. This has troubled me for some time now. The following article shares some insights on the interesting event.

It is troubling to think of what happened on December 6, 1273 when he stopped writing after going to Mass that day. Many assume that he suffered a stroke that left him incapable of finishing his masterpiece. As the author of the above article tells us:

For his part, Thomas’s explanation of the silence was not physiological but spiritual. As often happened, he entered an ecstasy during Mass. Earlier in the year, on Passion Sunday, while he was celebrating Mass before many witnesses, the experience lasted so long that brothers had to intervene so that Mass could be finished. On this day, the feast of St. Nicholas, Thomas celebrated Mass as usual in the chapel of St. Nicholas in San Domenico Church in Naples. When Thomas’s friend and secretary Reginald brought him back to his senses, he was transformed.

The natural explanation would be that something happened to incapacitate his continued writing, a stroke perhaps. But it is curious to discover that St. Thomas Aquinas communicated this event as a spiritual experience that ended his writing career. It does offer the possibility that in experiencing the diving itself one may be left bereft of expressing this. As his attempt was to create a definitive theological summery he felt that mystery itself cannot have a conclusion thus leaving it open for others to expand on or delve into.

Even so, what he has left western civilization is an amazing work which has been the basis of ongoing work for theologians/philosophers/social scientist.

[grandpasessions]

Completely absent from the thought of the Fathers is the eudaemonistic teaching about destiny and the identifying of the mind with the divine essence.

Before Justin became a Christian he used to argue in a Platonic manner: "Philosophy is the science of being and the clear knowledge of truth, and eudaemonia is more revered than science and wisdom." The elder Trypho questions Justin, "What is it in us that is akin to God? Is the soul also divine and immortal and a part of that regal Mind itself? And as the mind sees God, is it also attainable by us to comprehend the Divinity in our mind and thence become happy?" Justin, in the end, replies negatively.

Thus, regarding his turning to Christ he writes,

"I spent as much of my time as possible with a man who had recently settled in our city, an intelligent man who was prominent among the Platonists. I progressed and made the greatest possible advancement every day. And the perception of incorporeal things uplifted me, and the contemplation of the ideas gave wings to my mind. Within a short time, I thought I had become wise, and I stupidly expected forthwith to look upon God, for this is the aim of Plato's philosophy."

Philosophy's teaching of moral perfection is not capable of transcending the idea of selfish eudaemonia because, for the latter, that which is perfect is unmoved toward anything outside of itself. If it is thought to move toward something, then the unmoved either moves toward that which is part of itself (pantheism), or it is not truly perfect. The moral perfection of those things that derive from the One is acquired through their union with the most high One, and then every movement and desire is terminated.

In other words, moral perfection consists in the fulfilling satisfaction of the selfish eudaemonia of man. It has nothing to do with the attainment of unselfish love but instead with the total and highest degree of fulfillment of the selfishness that rules man.

According to these presuppositions, then, the fall consists of an inexplicable turning away of man's selfish love from the highest good to secondary things. Consequently, the penalty for this irrational act consists mainly of the deprivation of the only thing capable of really satisfying man's selfish inclination to eudaemonia.

The West's great debates about whether divine grace is necessary or not for the achievement of man's destiny are based on such presuppositions. Accordingly, for the West the image and likeness of God in man cannot be mainly a matter of spiritual labor for the attainment of unselfish love that seeks not its own. The functioning and makeup of the soul and will that seek selfish eudaemonia are just as they were when God first made them; the mechanism is wholly in tact. The soul lacks only the correct object towards which it needs to be directed.

For the West, therefore, it is not a matter of spiritual labor to attain the image and likeness of God in the full freedom of being perfected, as it is with Greek patristic theology, but merely a matter of losing or gaining the highest good.

Ancestral Sin John Romanides

[gregoriaofnyssa]

Is the "Modesty Influencer" a Contradiction of Kinds?

I apologize for the hiatus, once again. My laptop was destroyed in a robbery, and my passwords to everything except the google account I actually use were lost.

While I was without an outlet to express these thoughts, I've been noodling the question of whether or not being an influencer and being modest are mutually exclusive. Before I want to get into this, I want to offer something that may be difficult to hold: Modesty is not the highest Christian Virtue. It doesn't even crack the top 4 or 7, depending on who you ask, and it isn't mentioned so often in Patristic writings (they speak of Humility, not modesty). This is not to say that it isn't a virtue, or that it isn't necessary, but it is to say that to call something "not modest" (different from 'immodest') is not the same as calling it sinful. I'm also not calling anyone a low-down-no-good skank. Modesty, as I've discussed before, is not exclusively about sexuality.

Perhaps we should first discuss if it is modest to be an influencer or celebrity (micro/macro) in the first place. My instinct is to say, "No! If your career necessitates you be looked at, noticed, praised, etc., it is not modest." But, as I think of it more, I think, maybe, it depends? A good example of this is painters and writers. The best authors and painters of our day and days past were not/are not personally paid much attention. You have some cultural juggernauts like Stephen King and Jo-Row, but they are, not coincidentally, not very good to very not good. On the other hand, you have authors like Cormac McCarthy and Seamus Heaney and Arundhati Roy. With the exception of McCarthy (who was basically a hermit), Heaney and Roy did/do talks, lectures, and interviews, but it is about craft, their books, and it is chiefly for the purpose of instructing others. Good writing almost necessitates modesty and humility.

On the opposite end of this, you have models. You cannot convince me it is possible to attain modesty as a model. Maybe a hand model. Christian modeling agencies may keep ladies fully clothed, but they do not keep you modest. Tell me how someone can possibly see Christ before they see you when you're splayed (yes, in a classy fashion) on the centerfold of a catalogue.

I would say the position of a "modesty influencer" is more similar to the model than the author.

I think it should go without saying that a page titled, "Marian Modesty with Marianne" or whatever, which posts lifestyle content, look-books, and videos of Marianne frolicking in a field wearing an ankle length dress and a linen kerchief is not modest. These are just selfies. You are allowed to post selfies. I don't think this assessment changes much when it's captioned with, "Just a girl who Loves submitting to her Lord," or even some hot take about modesty itself, no matter how good or bad the take is.

However, there are some modesty pages that do not exude this same feeling of attention-seeking. The thing they all have in common is that they're instructional. Many of them are historical recreation pages. Their focus is not their own modesty, or sometimes even modesty in general. They teach you how to alter your clothes for your preferences. They teach you how to layer for more coverage, they recommend brands, and they are, ironically, more likely to be in love with fashion as a concept.

Now, modesty (& "modesty") pages have been of great help for many women looking to dress more conservatively. Inspiration and instruction both have their places. I know when I was first converting, my wardrobe needed a little overhaul. I was enslaved to the turtleneck and mini skirt outfit. Not only was it immodest, but it was a crutch in my self-confidence and a helper of my vanity. It was fruitful to get comfortable with the idea that I can feel pretty while dressing in a covered way. I really took off with veiling styles as well! I am so thankful for the women who helped me in that phase of my life, and I am thankful for them now, helping other women.

I started thinking about this before the whole ReligiousHippie controversy happened on twitter, but I think this is a shining example of it. The station of a woman in the public eye who talks mostly about religion is not similar to a private woman, or even a woman who mostly posts about herself. Different stations in life are different, alert the media. What constitutes a normal post for a normal girl is not necessarily innocuous for such a woman. Furthermore, as a public facing woman on the internet, you know what enflames people, both sexually and otherwise. It is an absolute lie that we do not have a responsibility to keep each other from stumbling-- you are your brother's keeper. Jesus says to pluck out your eyes, but scripture also says not to cause scandal. And that is what it was-- scandal in the purest meaning.

The theme here is that immodesty pretends to be something it isn't. Walking out of the house half-dressed pretends that you are not a child of God. Posting a cute picture and trying to make it about being pro-life or modest pretends that you're not just posting a little selfie.

[orthodoxydaily]

Icon,Saints&Reading: Thursday, July 25, 2024

july 12_ july 25

THE ICON OF THE MOTHER OF GOD, NAMED "THREE-HANDED" FROM HILANDAR MONASTERY , MT ATHOS

This icon is the exact copy of the original located in Hilandar. It had been offered by the Serbian church to an historical Russian church San Francisco, California

The Iconoclastic heresy swept through the Byzantine Empire in the seventh century. Emperor Leo III the Isaurian ascended the throne and initiated persecutions against the veneration of icons. Despite being under Muslim rule, the Caliphate of Damascus allowed Orthodox Christians freedom in their faith. Priests, monks, and laypeople fled there to escape the heretical emperor’s persecution.

The chief minister of Caliph Yazid II ibn Abd al-Malik was Mansur ibn Sarjun, a devout Christian who enjoyed the caliph’s complete trust. The monarch was not troubled by his advisor’s faith — Mansur’s father had also been an Orthodox Christian and had faithfully served the Damascene court. One day, Sergius (the name of Mansur’s father) encountered a monk at a slave market, shedding tears in deep sorrow as he had no one to inherit his profound knowledge and spiritual experience. After buying the monk’s freedom, Sergius tasked him with teaching his children, Mansur and Cosmas, his adopted son. These two would later become illustrious figures of the Orthodox Church — Saint John of Damascus and Saint Cosmas of Maiuma.

The monk’s pupils received much wisdom, as demonstrated by Mansur ibn Sarjun’s influential work, “Three Apologies Against Those Who Decry Holy Icons.” The Damascene official zealously used his vast knowledge and talent to combat Iconoclasm. He sent letters to his many acquaintances in Byzantium, using Holy Scripture and patristic traditions to affirm the correctness of icon veneration. His writings, secretly copied and shared among individuals, fueled Orthodox believers’ faith and shed light on the Iconoclast heretics’ mistakes.

Eventually, Mansur’s activities came to unnerve even the Iconoclast emperor. The heretics then resorted to their favourite tactic — deception. This time, however, their lies were not about doctrinal matters but aimed at their defender’s reputation. The Damascene minister faced slander before the caliph, with accusations of conspiracy and treason against him.

A scribe forged a letter in Mansur’s handwriting, addressed to Leo III, supposedly promising to surrender Damascus to the Byzantines. This deceitful message was presented to Caliph Yazid II by the cunning emperor-heretic. Unaware of Leo’s malicious plot, the caliph chose not to investigate further. He brutally punished his loyal servant by sentencing Mansur to have his right hand cut off, which he then displayed in the marketplace.

According to tradition, Mansur pleaded with the caliph to return his severed hand. With tears streaming down his face, he prayed fervently before an ancient icon of the Mother of God. Exhausted from moral anguish and physical pain, he finally fell asleep. In his dream, the Holy Theotokos appeared to him and said: “Behold, your hand is healed; do not grieve any longer and diligently labour with this hand.” When Mansur awoke and unwrapped the cloth binding his wrist, only a red scar remained as a reminder of his wound. In gratitude to his miraculous Healer, Mansur composed the beautiful hymn “All Creation Rejoices in You.” To commemorate his miraculous healing, he attached a silver replica of his hand to the icon before which he had prayed. From then on, this image of the Mother of God became known as “Of the Three-Hands.”

News of Mansur's healing quickly spread throughout Damascus. Convinced by the miracle of his minister’s innocence, the caliph sought Mansur’s forgiveness and urged him to return to his governmental duties. However, Mansur’s heart now belonged solely to God. Henceforth, he would dedicate all his strength and abilities to serving Him. Taking the icon that had bestowed healing upon him, Mansur withdrew to Palestine, where he took monastic vows as John. Tradition holds that this was at the Lavra of Saint Sabbas the Sanctified.

The icon remained in Saint Sabbas’s monastery until the thirteenth century. Before he died in 532 AD, Saint Sabbas bequeathed his staff for a royal pilgrim named Sabbas, a great archbishop and man of God, to receive upon visiting the monastery from a distant western land in the future. Seven hundred years later, Saint Sabbas, the first Archbishop of Serbia, fulfilled this prophecy during his pilgrimage to holy sites in Palestine. The monks presented him with Saint Sabbas’s blessing and gave him two miraculous icons: The Mother of God “Milk-Giver” and “Of the Three Hands.”

Therefore, the icon made its journey to Serbia in the thirteenth century. In the fourteenth century, during the Turkish invasion, pious custodians placed it on a donkey and released it into God’s care to prevent desecration. With the precious cargo on its back, the donkey trod unhindered to the Holy Mountain of Athos...continue reading @convent St Elizabeth

St VERONICA, THE WOMAN WITH AN ISSUE OF BLOOD WHO WAS HEALED BY THE SAVIOUR

The account of the woman with an issue of blood, who had the unusual name of Veronica, may be found in the Gospel according to Saint Matthew (9:20-22), in Saint Mark's Gospel (5:25-34), and also in Saint Luke's Gospel (8:43-49).

The Synaxaristes of Saint Νikόdēmos of the Holy Mountain states that this Saint was from the city of Paneada. When the Lord healed her issue of blood, she was very grateful, because for twelve years she had "suffered much under many physicians, and had spent all that she had, and nothing had helped, but instead she became worse" (Mark 5:26).

She had heard of Christ, and decided to go to Him, believing that she would be healed merely by touching His garment. When she did this, the Savior felt that power had gone forth from Him. Turning to the crowd, He asked who had touched His garment. His disciples were puzzled by the question, since many people were pressing Him on all sides. Saint Veronica came forward and fell down before Him in fear and trembling, and admitted what she had done. The Lord said, "Daughter, your faith has made you well; go in peace, and be healed of your affliction" (Mark 5:34).

In her gratitude, she made a statue of Him and placed it in front of her house, where everyone could venerate it. A healing plant grew at the base of the statue, which was able to cure various diseases.

Later, Saint Veronica became a member of the early Church. After living a life of holiness, she surrendered her soul to God.

Roman Catholics venerate a saint named Veronica, who is said to have wiped the Savior's face with her veil as He carried His Cross to Golgotha. She is not the saint who is commemorated by the Orthodox Church. That cloth was called the "Veronica," or true image (from vera and iconica) of Christ's face. Saint Gregory of Tours uses this word (Vita Patrum chapter 12) for an image (see the Greek word εικόνα). This incident, is not mentioned in the Gospels.

Some uninformed iconographers confuse these two women and depict our Saint Veronica holding a cloth with the imprint of Christ's face, which is not in accordance with Orthodox Tradition. On August 16, the Orthodox Church commemorates the Image not made by hands, the cloth which Christ sent to King Abgar with the imprint of His Face.

Source: Orthodox Church in America_OCA

ROMANS 15:17-29

17 Therefore I have reason to glory in Christ Jesus in the things which pertain to God. 18 For I will not dare to speak of any of those things which Christ has not accomplished through me, in word and deed, to make the Gentiles obedient- 19 in mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem and round about to Illyricum I have fully preached the gospel of Christ. 20 And so I have made it my aim to preach the gospel, not where Christ was named, lest I should build on another man's foundation, 21 but as it is written:"To whom He was not announced, they shall see; And those who have not heard shall understand." 22 For this reason I also have been much hindered from coming to you. 23 But now no longer having a place in these parts, and having a great desire these many years to come to you, 24 whenever I journey to Spain, I shall come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while. 25 But now I am going to Jerusalem to minister to the saints. 26 For it pleased those from Macedonia and Achaia to make a certain contribution for the poor among the saints who are in Jerusalem. 27 It pleased them indeed, and they are their debtors. For if the Gentiles have been partakers of their spiritual things, their duty is also to minister to them in material things. 28 Therefore, when I have performed this and have sealed to them this fruit, I shall go by way of you to Spain. 29 But I know that when I come to you, I shall come in the fullness of the blessing of the gospel of Christ.

MATTHEW 12:46-13:3

46 While He was still talking to the multitudes, behold, His mother and brothers stood outside, seeking to speak with Him. 47 Then one said to Him, "Look, Your mother and Your brothers are standing outside, seeking to speak with You." 48 But He answered and said to the one who told Him, "Who is My mother and who are My brothers?" 49 And He stretched out His hand toward His disciples and said, "Here are My mother and My brothers! 50 For whoever does the will of My Father in heaven is My brother and sister and mother.

1 On the same day Jesus went out of the house and sat by the sea. 2 And great multitudes were gathered together to Him, so that He got into a boat and sat; and the whole multitude stood on the shore. 3

Then He spoke many things to them in parables, saying: "Behold, a sower went out to sow...

[thesynaxarium]

Today we celebrate our Venerable Father Ephraim of Katounakia. Saint Ephraim is one of the greatest and most memorable elders of the twentieth century. He was a giant of Athonite hesychasm, renowned for his obedience and his gifts of clairvoyance. The Elder began his life on Athos in 1933 at Katounakia, the desert of Mt Athos, and remained there until his repose in 1998. He was ordained to the priesthood in 1936. Even though he did not live in the brotherhood of Elder Joseph the Hesychast, Elder Ephraim was wholeheartedly devoted to Elder Joseph. His own elder, Elder Nikiphoros, was an extremely severe and simple monk who could not offer the young Father Ephraim guidance in the frequent spiritual states he was experiencing. Father Ephraim found the water he had long thirsted for in the teachings and guidance of his beloved Elder Joseph. He found answers to all his questions, receiving direction in the patristic tradition. Elder Joseph taught him about the Jesus prayer, about the fruits of obedience, about the life of divine Grace, and opened for him the doors to an earthly paradise. But what a dilemma for Father Ephraim! He lived in a brotherhood of elders ignorant of the treasures he had discovered. He had thoughts of leaving to join the brotherhood of Elder Joseph, but the wondrous fruits of spiritual progress were to be won through the life of absolute obedience and so, he remained with Elder Nikiphoros. Elder Joseph once whispered to him: “I know your thoughts and your entire spiritual state. Don’t be afraid; I’ll never leave you alone”. Such words sufficed to comfort the young priestmonk. Thus, a life of obedience saw this holy man receive gifts beyond belief. He became a luminary for the entire Holy Mountain and the Orthodox faithful who made the journey to receive his blessing. From lived experience, Elder Ephraim repeated to all who would listen that “obedience is life; disobedience, death”. May he intercede for us always + Source: https://lychnos.org/elder-ephraim-katounakia-1912-1998/ (at Mount Athos) https://www.instagram.com/p/CpJASCbrqoF/?igshid=NGJjMDIxMWI=

[xgenesisrei]

Re/Doing Theology

For Jaroslav Pelikan, theology is what the church believes, teaches, and confesses based on the word of God. I think, this is fair summary with a specific attention to how 'doctrines' or Christian teachings were formulated and articulated over time, of which some get 'systematized' in particular faith traditions, e.g, Patristic theology, Reformed theology, Wesleyan theology, Dispensational theology, Roman Catholic theology. Tracing how all these 'theologies' developed and got to 'interact' with each other is more properly treated in the field of Historical Theology. A very important development in recent years in this discipline is the increasing awareness of how deep theologizing were taking shape in early centers of the faith most notably Africa and Asia, in the so-called 'lost' or forgotten history of Christianity' as highlighted in the scholarly works of Philip Jenkins and Andrew Walls. An era so often overshadowed (sometimes even erased) by what transpired in the European Medieval and Modern period, e.g., 16th Century Reformation and Counter-Reformation. But theology will receive a vista wider than the summary provided by Pelican.

Consider for example the kind of theological works done in Central and South America, especially in the postcolonial era. The works of Gutierrez, Cardenal, and Padilla, to mention a few, paid attention on how reading the 'text' (word of God) is fundamentally shaped by the 'context' from which such reading is done. A context that demands liberation more than anything else, cf., Liberation Theology. 

In Africa, the role of worldviews, culture and language became more pronounced as an indispensable aspect of any context from which theologizing is to be conducted. 

In Asia, doing theology needed to situate itself in relation to (and conversation with) the imposing religious diversity and traditions of spirituality in the region.

This kind of study about theologies constructed from outside the Western centers of Christianity, what is now called as the Majority World, came to be regarded as Contextual Theology -an unfortunate label considering that all theologies did develop from a particular context -including those from the West!

Now, that we are also talking of people inhabiting a digital world, the metaverses, with AIs capable of theological articulation, the new emerging field of Digital Theology can only get even more interesting!

In all these, one realizes that theology not only has a 'history', it also has a 'geography'!

Tell me from which city your theology was forged, and it will show how much of your city is in that theology, an elderly church leader once said. An exciting development that is conscious of this geographical reality is the push to do Decolonial Theologizing. This is to highlight the necessary delinking or uncoupling of epistemic assumptions involved in theological studies to pave way for the pursuit of re-rooting theological work not only in specific places but in the very 'soul' of the destituted people who inhabit those spaces.

We see today the re/emergence of multiple centers of Christianity in the regions of Africa, Latin America, and Asia. Unfolding with it is the story of theology that is way older than how it has been popularly taught, wider than how it has been normally conceived, and deeper than how it has been usually portrayed. Indeed it is an exciting time to re/do theology as most of us have known it.

-Rei Lemuel Crizaldo (February 8, 2023)

[greatprinceofabraham]

"It’s striking to reflect now that all the homilies of the patristic period were only public comments made for the ‘uninitiated’."

Read “#Jesus Had “Secret” Teachings and #Christianity Forgot Them“ by @IBlogGod #JonathanPoletti on @Medium

#secretteachings https://medium.com/belover/jesus-gave-secret-teachings-and-christianity-forgot-them-e562a80899ed

[versegpt]

Theosis: A Transformative Journey into Communion with God

The doctrine of theosis, rooted in Scripture and the teachings of the early Church Fathers, presents a transformative and holistic framework for Christian living. Derived from the Greek word θέωσις, meaning "divinization" or "deification," theosis refers to the process by which believers partake in the divine nature and grow into the likeness of Christ. This concept does not suggest that humans become God in essence, but through divine grace, they are transformed to reflect His glory. Anchored in Scripture, enriched by patristic wisdom, and applicable to contemporary life, theosis serves as a profound call to Christian discipleship—a journey of restoration, sanctification, and union with God.

Biblical Foundations of Theosis

The doctrine of theosis finds its biblical grounding in passages that call believers to holiness, Christlikeness, and divine participation. Key Scriptures provide both the invitation and the pathway for transformation:

2 Peter 1:4 – "So that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust." This verse explicitly describes participation in God’s nature as the believer’s calling, made possible through His promises and grace.

Genesis 1:26-27 – Humanity’s creation in the image and likeness of God reflects the original design for communion and holiness.

Leviticus 11:44; 1 Peter 1:16 – God’s command, “Be holy, for I am holy,” emphasizes the call for believers to reflect His holiness.

Romans 8:29 – “For those whom He foreknew, He also predestined to become conformed to the image of His Son.” God’s redemptive plan centers on shaping believers into Christ’s likeness.

These passages affirm that theosis begins with salvation and continues through sanctification, culminating in eternal glorification. Believers are invited to a dynamic, grace-filled process of becoming like Christ, enabled by the Holy Spirit’s transformative power.

The Early Church Fathers and Theosis

The early Church Fathers were instrumental in developing and articulating the doctrine of theosis. Their writings provide clarity on how believers grow into union with God while preserving the Creator-creature distinction:

St. Athanasius famously stated, “God became man so that man might become god,” emphasizing Christ’s incarnation as the means of restoring humanity to its divine purpose.

St. Gregory of Nyssa described the process of transformation as continual growth: “This is true perfection: never to stop growing toward what is better.”

St. Maximus the Confessor explained that believers participate in God’s energies (grace and presence), not His essence—ensuring that humans partake in divine life without erasing the distinction between Creator and creation.

Through their insights, the Church Fathers established theosis as a synergy between divine grace and human response. God initiates and sustains the process, yet believers actively cooperate through faith, repentance, and spiritual disciplines.

Stages of Theosis: A Transformative Framework

The journey of theosis progresses through three interconnected stages:

Purification (Katharsis) – This stage involves repentance and cleansing from sin. Believers surrender their hearts to God, seeking forgiveness and transformation through spiritual disciplines such as prayer, fasting, and confession.

Illumination (Photisis) – As believers grow closer to God, their understanding is enlightened, and they are progressively conformed to Christ’s image. The Holy Spirit renews their minds and hearts, producing virtues like love, humility, and patience.

Union with God (Theosis) – This final stage represents perfect communion with God, where believers experience the fullness of His presence and are completely transformed. Though the fullness of theosis is realized in eternity, believers begin to partake in it even now.

Each stage reflects a dynamic, lifelong journey of deepening intimacy with God, culminating in eternal glorification.

The Role of the Trinity in Theosis

The process of theosis is inherently Trinitarian. Each Person of the Trinity—Father, Son, and Holy Spirit—plays a distinct yet unified role in the believer’s transformation:

God the Father is the Source of life and holiness, inviting believers into communion with Him through His grace.

Jesus Christ, the Son, is both the Mediator and Model of theosis. Through His incarnation, death, and resurrection, He unites divinity with humanity and enables believers to share in divine life.

The Holy Spirit empowers believers, sanctifying them and enabling them to reflect Christ’s likeness. The Spirit’s indwelling presence guarantees ongoing transformation.

This Trinitarian work underscores that theosis is relational at its core, grounded in the love and unity of the Godhead.

Practical Implications for Christian Living

The doctrine of theosis offers profound implications for contemporary believers, addressing personal growth, communal faith, and societal engagement:

Personal Transformation – Believers are called to pursue holiness and Christlikeness in all aspects of life. By relying on God’s grace and practicing spiritual disciplines, they experience renewal and freedom from sin.

Communal Faith – The Church serves as the context for theosis, where believers encourage one another through worship, fellowship, and the sacraments—particularly baptism and the Eucharist. Unity within the Church reflects the relational nature of theosis.

Engagement with Society – Theosis equips believers to address modern challenges such as secularism, materialism, and relational fragmentation. By embodying Christ’s love and character, they become agents of reconciliation and transformation in the world.

In an age marked by distractions and spiritual apathy, theosis offers a countercultural vision of abundant life, rooted in communion with God and lived out through holiness, love, and service.

Conclusion: Theosis as the Christian Calling

The doctrine of theosis provides a transformative framework for understanding the Christian life. Grounded in Scripture and enriched by the wisdom of the Church Fathers, it invites believers into a dynamic journey of communion with God, where they are conformed to Christ’s image and empowered by the Holy Spirit. This process of purification, illumination, and union reflects humanity’s ultimate purpose: to glorify God and partake in His divine life.

In a fragmented and complex world, theosis offers hope, purpose, and direction. By embracing this calling, believers embody God’s glory, grow in Christlikeness, and fulfill their divine purpose—both now and for eternity. As we respond to God’s grace and cooperate with His transforming work, we echo the prayer of St. Paul in 2 Corinthians 3:18: “We all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory.”

[fcb4]

“Not too many years ago a young monastic aspirant went to Mount Athos. In talking with the venerable abbot of the monastery where he wished to stay, he told him, “Holy Father! My heart burns for the spiritual life, for asceticism, for unceasing communion with God, for obedience to an Elder. Instruct me, please, holy Father, that I may attain to spiritual advancement.”

Going to the bookshelf, the Abbot pulled down a copy of David Copperfield by Charles Dickens. “Read this, son,” he said. “But Father!” objected the disturbed aspirant. “This is heterodox Victorian sentimentality, a product of the Western captivity! This isn't spiritual; it's not even Orthodox! I need writings which will teach me spirituality!”

The Abbot smiled, saying, “Unless you first develop normal, human, Christian feelings and learn to view life as little Davey did-with simplicity, kindness, warmth, and forgiveness-then all the Orthodox ‘spirituality’ and Patristic writings will not only be of no help to you-they will turn you into a ‘spiritual’ monster and destroy your soul…

-Father Seraphim Rose: His Life and Works

(Platina: St. Herman Press, 2010)

[seekingtheosis]

Mother Mary as Aaron's Rod: Unveiling the Theological Symbolism and Patristic Teachings

Explore the profound symbolism of Mother Mary as Aaron's Rod in our latest blog post! 🌸✨ Delve into the rich theological and spiritual insights of the Oriental Orthodox tradition, where the Virgin Mary is celebrated as the life-bearing vessel who brought

In the name of God the Father, Christ Jesus His Son and the Holy Spirit, One True God. Amen Dear brothers and sisters in Christ Jesus We have been walking along the 15 days Lent also known as the Fast of the Dormition of the Mother of God or the Assumption Fast, which is a period of fasting, prayer, and spiritual reflection observed by Oriental Orthodox Christians in preparation for the Feast…

[hieromonkcharbel]

Ressourcement and the Philokalia - “The Best Belongs to Everyone"

We are perhaps familiar these days with the term ressourcement as embodying the fundamental call of the Second Vatican Council to “return to the sources” (the scriptures and the Fathers of the Church) that we might be renewed in our understanding and practice of the faith. It is interesting to note that the emergence of the Philokalia in the 18th century was part of another far reaching and radical program of ressourcement within Orthodox Christianity. St. Nikodimos and St. Makarios, the compilers of the writings of the Philokalia, were a part of what is called the Kollyvades movement on Mount Athos that according to Kallistos Ware, Bishop of Diokleia, had three primary features. The first centered on establishing a more faithful observance of the liturgical traditions and practices of the Church, e.g., celebrating Sunday as the day of the Lord Resurrection, not to be supplanted by any other memorial service and, more importantly, Ware notes, advocating the frequent reception of the Holy Eucharist. The second feature is a patristic renaissance. It is here that the Kollyvades initiated an ambitious program of publication which included the Philokalia. Finally, Ware states, they emphasized above all the importance of the patristic teachings on Hesychasm which they believed was the “living heart of the Philokalia” and “gives to its varied contents a single unity.”

Ware states:

“Such, then, is the cultural context of the Philokalia. It forms part - a fundamental and primary part - of the Patristic ressourcement that the Kollyvades sought to promote. The Kollyvades looked upon the Fathers, not simply as an archeological relic from the distant past, but as a living guide for contemporary Christians. They therefore hoped that the Philokalia would not gather dust on the shelves of scholars, but that it would alter people’s lives. They meant it to have a supremely practical purpose. In this connection it is significant that St. Nikodimos and St. Makarios intended the Philokalia to be a book not just for monks but for the laity, not just for specialists but for all Christians. . . .In particular, St. Nikodimos maintains, the Pauline injunction, ‘Pray without ceasing‘ is intended not just for hermits in caves and on mountain-tops but for married Christians with responsibilities for a family, for farmers, merchants and lawyers, even for kings and courtiers living in palaces.‘ It is a universal command. The best belongs to everyone.”

Quotes from, “The inner unity of the Philokalia and its influence in East and West” by Kallistos Ware. Edit. Alexander S. Onassis Public Benefit Foundation, Athens 2004

[thepastisalreadywritten]

SAINT OF THE DAY (August 28)

Today, August 28, the Church honors St. Augustine.

His writings influenced the development of Western philosophy and Western Christianity.

He is viewed as one of the most important Church Fathers of the Latin Church in the Patristic Period.

Augustine was born at the town of Thagaste (now Souk-Ahras in modern day Algeria) on 13 November 354.

He grew to become one the most significant and influential thinkers in the history of the Catholic Church.

His teachings were the foundation of Christian doctrine for a millennium.

The story of his life, up until his conversion, is written in the autobiographical 'Confessions,' the most intimate and well-known glimpse into an individual's soul ever written, as well as a fascinating philosophical, theological, mystical, poetic, and literary work.

Augustine, though being brought up in early childhood as a Christian, lived a dissolute life of revelry and sin.

He soon drifted away from the Church, thinking that he wasn't necessarily leaving Christ, of whose name he acknowledges.

"I kept it in the recesses of my heart; and all that presented itself to me without that Divine name, though it might be elegant, well written, and even replete with truth, did not altogether carry me away" (Confessions, I, iv).

He went to study in Carthage and became well-known in the city for his brilliant mind and rhetorical skills. He then sought a career as an orator or lawyer.

But he also discovered and fell in love with philosophy at the age of 19, a love he pursued with great vehemence.

He was attracted to Manichaeanism at this time, after its devotees had promised him that they had scientific answers to the mystery of nature that could disprove the Scriptures and could explain the problem of evil.

Augustine became a follower for nine years, learning all there was to learn in it before rejecting it as incoherent and fraudulent.

He went to Rome and then Milan in 386 where he met Saint Ambrose, the bishop and Doctor of the Church, whose sermons inspired him to look for the truth he had always sought in the faith he had rejected.

He received baptism and soon after, his mother, Saint Monica, died with the knowledge that all she had hoped for in this world had been fulfilled.

He returned to Africa, to his hometown of Tagaste, "having now cast off from himself the cares of the world, he lived for God with those who accompanied him — in fasting, prayers and good works, meditating on the law of the Lord by day and by night."

On a visit to Hippo, he was proclaimed priest and then bishop against his will.

He later accepted it as the will of God and spent the rest of his life as the pastor of the North African town, where he spent much time refuting the writings of heretics. 

Augustine also wrote 'The City of God' against the pagans who charged that the fall of the Roman empire, which was taking place at the hands of the Vandals, was due to the spread of Christianity. 

On 28 August 430, as Hippo was under siege by the Vandals, Augustine died at the age of 76.

Augustine was canonized by popular acclaim and later recognized as a Doctor of the Church by Pope Boniface VIII in 1298.

He is the patron saint of brewers, printers, theologians, and a number of cities and dioceses.

His legacy continues to deeply shape the face of the Church to this day.

[ainews]

In the 1340s, chemistry was considered patristic for several reasons. At this time, the majority of people in Europe were practicing Christians and the Church held a great deal of influence over society. As a result, many scientific and philosophical pursuits were viewed through a Christian lens, including the study of chemistry.

One reason for the patristic nature of chemistry in the 1340s was the belief that God was the ultimate creator of all things. This view was in line with the teachings of the Bible and the writings of the early Church fathers, who saw the natural world as evidence of God's design and perfection. Those studying chemistry sought to uncover the mysteries of God's creation and understand the underlying principles and laws that governed it.

Furthermore, many early scientists and alchemists believed that by studying the elements and their properties, they could gain insight into the nature of God and the spiritual realm. This belief was heavily influenced by the writings of early Christian philosophers, such as St. Augustine, who saw the material world as a reflection of the divine and viewed the pursuit of knowledge as a way to connect with God.

In addition, the practice of alchemy, which was closely tied to the study of chemistry, was heavily steeped in religious symbolism. The goal of alchemy was not only to create physical transformations, but also to achieve spiritual enlightenment and immortality. Alchemists used religious imagery and allegories in their writings and experiments, further solidifying the connection between chemistry and Christianity.

Finally, the Church's strong influence over education and intellectual pursuits during this time also contributed to the patristic nature of chemistry. The Church was the main patron of universities and scientific research, and many prominent scientists and philosophers were also members of the clergy. This meant that the teachings of the Church were deeply ingrained in the study of chemistry, and any new discoveries or theories had to align with Christian beliefs.

Overall, the patristic nature of chemistry in the 1340s was a reflection of the dominant role of Christianity in European society at the time. It was not until the scientific revolution in the 16th and 17th centuries that chemistry began to break away from its religious ties and transform into a more empirical and scientific discipline.

[locustheologicus]

"SO FAITH BY ITSELF, IF IT HAS NO WORKS, IS DEAD." -JAS. 2:17

The title of this post is my blog’s tag-line, this quote from St. James’ epistle that Catholics have used as a counter-point to the Protestant position that justification is by faith alone. Bishop Barron helps clarify this Catholic position in the Word on Fire video above. Barron clarifies that Paul in fact never says that we are justified by faith alone? “What does Paul in fact say?” Bishop Barron tells us, “What matter is faith expressing itself in love.” 

In defending this position he highlights other Pauline positions including Philippians 2:12-13 - “Work out your own salvation with fear and trembling, for it is God who works in you, both to will and work for his good pleasure.”

Bishop Barron is making a point of defending his point against arguments that he is promoting a form of pelagianism and as he does so articulates that the Catholic conviction recognizes that this cannot happen without the grace of Christ living in us. Barron reminds us that according to Paul the ceremonial and dietary precepts of ancient Israel does not bind us to salvation but Paul does tell us that the moral law remain. Barron goes back to defend the call to love God and neighbor as a way to participate with Christ and here he again reacts again the concern that he is promoting pelagianism. In doing this he reminds us that:  

Love is not a feeling, it i is not just a benevolence, not just a sentiment, To love is to will the good of the other as other. Can you do that apart from grace? I think the answer is no.  

One other point I want to add here, while Bishop Barron defends himself against pelagianism I feel that he would very much see the Catholic position accepting divinization (deification) and a participationist soteriology. The link I added here shares the insights from my research on this traditional model for salvation for early Christianity. Deification/divinization is the model that many early Christian theologians adopted whereby Christ’s redemptive act reminds us of our original divinity and invited us to participate with this act of grace to live out our divinity. I would be interested in seeing him address this topic directly but in the defense he offers above and in raising this passage from St. Paul’s epistle to the Phillippians and Matthew 25 I personally cannot see how he would disagree with this model. 

One of my favorite patristic quotes for this model comes from St. Gregory of Nyssa who describes the climb that we are invited to do and tells us how Moses shows us the way.

Scripture teaches us by these things the nature and the number of things one must accomplish in life before he would at some time dare to approach in his understanding the mountain of the knowledge of God, to hear the sound of trumpets, to enter into the darkness where God is… The knowledge of God is a mountain steep indeed and difficult to climb - the majority of people scarcely reach its base. If one were a Moses, he would ascend higher and hear the sounds of trumpets which, as the text of the history says, becomes louder as one advances. (The Life of Moses, #152 and 158)

The Christian path is the one that chooses to follow Christ and accepts his invitation to be one with him and God the Father. Divinization teaches us that we are invited to to become one in all and of all, this is where we accept the grace that Chist gives us to let the Divine Will reside in us. The moment we do this however we are compelled to participate in this mission to serve one another and co-redeem the world with Christ. So what James expresses in my favorite tag-line is that the proof of our Christianity does not exist with simple declarations or ritual practices but in the way we serve one another and call on each other to recognize thier own God’given dignity. This is the moral code, the works, that continues to make a demand on us, that we become a witness to the love of God and others. In this way, we participate in climbing the mountain along with Moses, the prophets, and the saints who have gone before us.