So, I have a new blog now! As in, I now have two blogs; I’m not replacing this one. I’ve been asked to be a contributing blogger on the new website OrthodoxWest.com. This new site will include blogs, media, and articles on various topics related to the Western Rite in the Orthodox Church, particularly in the Antiochian Archdiocese of North America. Continue reading →
In a recent post I summarized my Faith journey into the Orthodox Church. I wanted to include a section in that post on the very important topic of the Eucharist in order to highlight maybe the most striking difference between what I grew up believing and what classical Christianity teaches. I didn’t include it in that post because it would have made it much too long, but I did save what I had written about it. That section is what follows here: Continue reading →
In the Western Tradition of the Church, yesterday was Trinity Sunday. This always comes the Sunday after Pentecost, and it celebrates the reality that God has been revealed to us as the Father, the Son, and the Holy Spirit. The Eastern Tradition recognizes that this complete revelation of God occurs on Pentecost, when all three persons of the Trinity have been revealed to us, and so Pentecost doubles as Trinity Sunday in the East . Continue reading →
The Christian landscape in the world today is multifaceted, varied, and sometimes jaggedly divided. In a world where global news coverage mentions “persecuted Christians in the Middle East” in one breath and “the Christian Right” of America in the next, we may begin to suspect that the simple shorthand “Christian” isn’t quite sufficient for describing the sundry groups it’s supposed to cover. In many places in the world (in the Middle East, for example), the name “Christian” may imply both a distinct culture and a distinct race or ethnicity. It’s beyond my scope to enumerate instances where that’s the case, so instead I want to limit the meaning of “Christian” here to a belief system, a philosophical-religious position. In terms of the content of the belief system (and in some cases the history or tradition of that system), we can divide the Christian landscape of today into some broad distinctions, just to help us navigate better how we use the term. This isn’t any official taxonomy, just some conceptual categories offered for your edification. Continue reading →
Christ delivering Adam, Eve, and other righteous souls in prison (1 Pet. 3:19, 4:6).
The most famous sermon ever preached in Christian history has to be the one given by St. Peter to the multitude on Pentecost, as recorded in the second chapter of the Acts of the Apostles. The second most famous sermon, however, must be one given three hundred years later by St. John Chrysostom on Pascha (Easter) morning at the great midnight vigil. But St. John’s sermon has the distinction of enjoying an ongoing career as a living homily still preached every Easter in hundreds, probably thousands, of churches across the world at their midnight vigils. The words of the homily are timeless and universal, and they magnificently describe the truth of Easter: Continue reading →
In the first century, only a few years after the Resurrection and Ascension of Christ, a certain man who had been living in Palestine began traveling around the Mediterranean preaching about Jesus Christ to the pagan Gentiles. I’m not talking about St. Paul, although he did travel with St. Paul. He also traveled with and assisted St. Andrew on his journeys, and is even numbered among the 70 (72) disciples sent out by Jesus in Luke 10. He knew St. Paul probably through the apostle Barnabas, his brother. And it was while traveling with Paul and Barnabas that the apostle Paul ordained him as a bishop and sent him further West than Paul could then go. This man, a brown skinned, Jewish Cypriot, hailing from Palestine, traveled more than 2,000 miles Westward toward Spain, and then northward into Britannia. Continue reading →
Sackville College, East Grinstead – where John Mason Neale lived and did most of his writing.
The Church year is centered around Jesus and the redemptive story of his life, death, and resurrection. The Scriptures read in the Liturgy, the various prayers, and also the songs and hymns that are sung all correspond to the seasons of the year, and the seasons themselves correspond to events or periods in the life of Jesus. The season of Lent takes the Church with Jesus both into the desert where he fasted for forty days and also on his last journey to Jerusalem (and ultimately to the cross and his glorious resurrection). Several themes and lessons of the Lenten season are emphasized in the Liturgy, but two of the most prominent are repentance and spiritual struggle. Continue reading →
In this series, According To The Whole, a major theme has been the unity of Christians, the theme of Jesus’ prayer in John 17 “that they may all be one.” If you’ve followed it from Part 1, you’ll recall that my jump-off point was a critique of that hazy, undefined trend among Western Christians called non-denominationalism and how it fails to unify anyone. I introduced the term catholic as a second-century (maybe first-century) description of the universally unified Church, which simply means “according to the whole” ( kata (according to) + holos (the whole) ). That term does not exclusively mean “Roman Catholic,” and that’s not how it’s used here. Continue reading →
In Part 1 of this series I looked at the relatively recent phenomenon of churches who claim no particular creed and hold no allegiance to a particular denomination. They are known as “non-denominational” churches, and their preaching, worship, and even organizational structure are all unbound by any traditional parameters. I noted that even many of the churches within mainline denominations are loosening their external denominational identities in favor of appearing more non-denominational. The great apologetic of the non-denom church is: We’re just christians1. And that’s a powerful apologetic to thousands of Christians in the U.S. and elsewhere who grew up in the sleepy old denominations of their grandparents – denominations that were segregated from the others because of mysterious, ancestral disagreements about faith and practice. Continue reading →
The horrors of the scourging and crucifixion of Jesus, had we the eyes to see them, would undoubtedly haunt us for our entire lives. Every year on the Friday before Easter, Christians try to have the eyes to see that horror. Good Friday is the day “to know nothing … but Christ and him crucified.” Because reconciliation with our loving maker came at the greatest cost imaginable, the Church unites in the personal work of trying to feel that pain as acutely as possible. We visualize the scenes from the accounts we have — the trail, beating, mocking, and crucifixion of Jesus. We don’t eat much food, because, since we’ve put ourselves there in Israel on that day, we wouldn’t desire food anyway. While full time ministers and monastics are more fully able to enact their own presence at and participation in the events of that day in the early 30’s A.D., the rest of us have to try while we’re at work or otherwise interacting with a thoroughly secular world that can’t grasp what this day is. Continue reading →
Steve Robinson, a podcaster on Ancient Faith Radio, puts our modern world in perspective for us and reminds us of the truth of “the story.” Listen to this episode at the link posted below. Continue reading →