Saturday, August 08, 2015

Elder Paisios on Incompatibility

Some men say: “I am not compatible to my wife, we are totally different characters! Why does God make such strange...

Posted by Orthodoxy and the World on Friday, August 7, 2015
From the April 2015 issue of Christian Order: "The Crisis of Gender, Marriage & Family: - A Catholic Response" by G.C. DILSAVER, PSYD, MTS

Answerable to the People?

AmConMag: Byzantine Empire—or Republic?
The Byzantine Republic: People and Power in New Rome, Anthony Kaldellis, Harvard University Press, 312 pages
By Brian Patrick Mitchell

A New Greek Orthodox Zine

The zine explores the Church’s roots, from its foundation by Christ through its journey to the United States with immigrants and missionaries. Cool!

Posted by Orthodox Christian Network on Thursday, August 6, 2015

Friday, August 07, 2015

Prayer, repentance, and humility!

Prayer, repentance, and humility!

Posted by Orthodox Christian Network on Friday, August 7, 2015

Thursday, August 06, 2015

The Carmelite Sisters of St. Teresa

Listen to the final of a two-part interview with Sr. Chris, the Superior General of the Carmelite Sisters of St. Teresa (CSST), based in Bangalore, India.

Posted by Vatican Radio - English Section on Friday, July 31, 2015

Part 1

Cardinal Müller on the October Synod

Cardinal Gerhard Ludwig Müller, Prefect of the Congregation for the Doctrine of the Faith, says the upcoming October...

Posted by Vatican Radio - English Section on Tuesday, August 4, 2015

Focolare and Islam

The gift of dialogue was explored at the Focolare summer gathering in Liverpool last week which brought together over 700 people .

Posted by Vatican Radio - English Section on Tuesday, August 4, 2015


The official hymn of the Jubilee of Mercy has been released, with music by Paul Inwood and text by Fr. Eugenio Costa, SJ. Have a listen and tell us what you think!

Posted by Vatican Radio - English Section on Thursday, August 6, 2015

Divine Liturgy at the KoC 133rd Supreme Convention


St. Nektarios

Buried in a hilltop monastery on a small Greek island, Saint Nektarios – one of the most widely known and venerated...

Posted by Catholic News Agency on Wednesday, August 5, 2015

With Corbon as a Springboard

St Anastasius of Sinai -- A 7th Century Saint Describes How We Participate in the Transfiguration and Shine with the Light that will Save the World by David Clayton
What Does It Look Like When We Participate In Christ’s Glory through the Liturgy? by David Clayton

The Feast of the Transfiguration by Timothy P. O'Malley

Our Transfiguration, and His by Paddy Gilger, SJ (A Jesuit who teaches philosophy at Creighton. Is he associated with the Institute for Priestly Formation? Surprisingly, The Wellspring of Worship is part of the curriculum there.)

From an Episcopalian priest: Theosis, the Human Vocation by Michael K. Marsh
The Feast of the Transfiguration

John Damascene: The Mystery of the Transfiguration
John of Damascus


original Internet source


Christians are still too likely to misunderstand the Transfiguration and look upon it as just one miracle among others, a kind of apologetic proof. The feast celebrating it has likewise become indistinct to them, perhaps because it is the only one not to have a place in the chronological sequence of the Lord’s feasts. It is a commemoration of an event that occurred during his mortal life, but it is celebrated after Pentecost and in the bright light of summer (August 6). Yet this event, which upsets the logic that we see as governing time, is precisely the one that best brings home to us the eschatological condition of the body of Christ; it is an apocalyptic vision at the center of the Gospel.

The Synoptic writers deliberately make this “strange sight” the high point of the ministry of Jesus. [Mark 9:2-10; Matthew 17:1-9; Luke 9:28-36] The astonishment felt and the questions roused by the preceding theophanies “Who can this be?” “Who do you say I am?” — lead to this summit, and it is from here that the journey to the final Passover in Jerusalem begins. The miracles were anticipations of the energies of the risen Christ; the transfiguration is the theophany that reveals their meaning or, better, that already brings to pass what these energies will accomplish in our mortal flesh: our divinization.

The transfiguration is the historical and literary center of the Gospel by reason of its mysterious realism: the humanity of Jesus is the vital place where men become God. Christ is truly a man! But to be a man does not mean “being in a body”, as all the unrepentant dualisms imagine; according to biblical revelation, it means “being a body”, an organic and coherent whole. Because men are their bodies, they are also, like their God, related to other persons, the cosmos, time, and him who is communion in its fullest possible form.

Moreover, ever since the Word took flesh he has a “human” relationship, with all its dimensions, to the Father and to all other men: the fire of his light sets the entire bush aflame; the whole of his humanity is “anointed” with it; “in him, in bodily form, lives divinity in all its fullness” (Colossians 2:9), and to this Paul adds, “and in him you too find your own fulfillment” (Colossians 2:10).

What was it, then, that took place in this unexpected event? Why did the Incomprehensible One allow his “elusive beauty” to be glimpsed for a moment in the body of the Word? Two certainties can serve us as guides.

First, the change, or, to transliterate the Greek word, the “metamorphosis”, was not a change in Jesus. The Gospel text and the unanimous interpretation of the Fathers are clear: Christ “was transfigured, not by acquiring what he was not but by manifesting to his disciples what he in fact was; he opened their eyes and gave these blind men sight.” [Saint John Damascene, Second Homily on the Transfiguration (PG 96:564C)] The change is on the side of the disciples.

The second certainty confirms this point: the purpose of the transfiguration, like everything else in the economy that is revealed in the Bible, is the salvation of man. As in the burning bush, so here the Word “allows” the light of his divinity “to be seen” in his body, in order to communicate not knowledge but life and salvation; he reveals himself by giving himself, and he gives himself in order to transform us into himself.

But if it be permissible to take off the sandals of curiosity and inquisitive gnosis and draw near to the mystery, we may ask: Why did Jesus choose this particular moment, these two witnesses, and these three apostles? What was he, the Son — so passionately in love with the Father and so passionately concerned for us — experiencing in his heart? A few days before Peter had already been given an interior enlightenment and had acknowledged Jesus as the Christ of God. Jesus had then begun to lift the veil from the not far distant ending of his life: he had to suffer, be put to death, and be raised from the dead. It is between this first prediction and the second that he undertakes to ascend the mountain.

The reason for the transfiguration can be glimpsed, therefore, in what the evangelists do not say: having finished the instruction preparatory to his own Pasch, Jesus is determined to advance to its accomplishment. With the whole of his being, the whole of his “body”, he is committed to the loving will of the Father; he accepts that will without reservation. From now on, everything, up to and including the final struggle at which the same three disciples will be invited to be present, will be an expression of his unconditional “Yes” to the Father’s love.

We must certainly enter into this mystery of committed love if we are to understand that the transfiguration is not an impossible unveiling of the light of the Word to the eyes of the apostles, but rather a moment of intensity in which the entire being of Jesus is utterly united with the compassion of the Father. During these decisive days of his life he becomes transparent to the light of the love of the One who gives himself to men for their salvation. If, then, Jesus is transfigured, the reason is that the Father causes his own joy to flame out in him. The radiance of the light in the suffering body of Jesus is, as it were, the thrill experienced by the Father in response to the total self-giving of his only Son. This explains the voice that pierces through the cloud: “This is my Son, the Beloved; he enjoys my favor. Listen to him” (Matthew 17:5).

We can also understand the profound feelings of Moses and Elijah, for these two men who had sensed the closeness of the divine glory that was impatient to save man are now contemplating it in the body of the Son of Man. “I have indeed seen the misery of my people…. I have heard them crying for help…. I am well aware of their sufferings, and I have come down to rescue them” (Exodus 3:7-8); “Answer me, Yahweh, answer me…. I am full of jealous zeal for Yahweh Sabaoth, because the Israelites have abandoned your covenant” (1 Kings 18:37; 19:10).

All this is expressed now not by divine words or human words but by the Word himself in his humanity. No longer is there only promise and expectation, for the event has occurred; there is now present “the reality … the body of Christ” (Colossians 2:17). Moses and Elijah can leave the cave on Sinai without hiding their faces, for they have contemplated the source of light in the body of the Word.

The three disciples, for their part, are flooded for a few moments by that which it will be granted to them to receive, understand, and experience from Pentecost on, namely, the divinizing light that emanates from the body of Christ, the multiform energies of the Spirit who gives life. The thing that overwhelms them here is that “this man” is not only “God with men” but God-man; nothing can pass from God to man or from man to God except through his body.

Peter will bear witness in his Letters, as John does in all his writings, to the second of the two certainties I mentioned earlier: that participation in the life of the Father that pours out from the body of Christ is measured by the faith of the human recipient. The new element in the transfiguration consists in this light of faith that has given their bodily eyes the power to see. Thanks to this light, they “touch the Word of life” when they draw near to the body of Jesus.

Henceforth there is no longer any distance between matter and divinity, for in the body of Christ our flesh is in communion (without confusion or separation) with the Prince of life. The transfiguration of the Word gives a glimpse of the fullness of what the Word inaugurated in his Incarnation and manifested after his baptism by his miracles: namely, the truth that the body of the Lord Jesus is the sacrament that gives the life of God to men.

When our humanity consents without reserve to be united to the humanity of Jesus, it will share the divine nature (2 Peter 1:4); it will be divinized. Since the whole meaning of the economy of salvation is concentrated here, it is understandable that the liturgy should be the fulfillment of the economy. The divinization of men will come through sharing in the body of Christ.

You were transfigured on the mountain, O Christ God, / revealing Your glory to Your disciples as far as they could bear...

Posted by Orthodox Christian Network on Thursday, August 6, 2015

Wednesday, August 05, 2015

St. Paisios

Wise words from St. Paisios.

Posted by Orthodox Christian Network on Monday, August 3, 2015

The Great Commandment

Lord have mercy on me!

Posted by Orthodox Christian Network on Wednesday, August 5, 2015

Tuesday, August 04, 2015

Is Divorce Permissible?

Synod. The Key Question: Does Jesus Allow Divorce Or Not? by Sandro Magister

Innocenzo Gargano, an illustrious exegete, explains that he does, and Cardinal Kasper agrees with him. But the New Testament and the tradition of the Church say the opposite, critics object. A preview of a book by the biblicist Gonzalo Ruiz Freites

Eastern Christian Books: Divinization through Icons and Liturgy

Eastern Christian Books: Divinization through Icons and Liturgy

Monday, August 03, 2015

Conference on St. Teresa of Avila

Pope Francis has sent a letter of greeting and encouragement to participants of an Interuniversity Congress on Saint Theresa of Avila.

Posted by Vatican Radio - English Section on Monday, August 3, 2015

One of the Panels at This Year's Napa Institute Conference

The CWR Blog: Cdl. Schönborn, Bishops Aquila and Gudziak discuss challenges for families, hopes for upcoming synod by Catherine Harmon

How many recognize the problems caused by feminism and consumerism and capitalism for stable marriages? How prevalent is "frivoce" in Europe?

From Ignatius Press in September

Behold the Man: A Catholic Vision of Male Spirituality
by Deacon Harold Burke-Sivers

Lucid and inspiring, Behold the Man is a unique exploration of Catholic spirituality for men. Much of the literature written for Catholic men focuses on topical issues such as fatherhood and sexuality. While this book does not exclude these subjects, it is the first to present a comprehensive picture of Catholic male spirituality.

What is authentic male Catholic spirituality? What distinguishes it from Protestant male spirituality? How does masculine spirituality complement feminine spirituality? These questions and many more are answered in this book.

Drawing from Scripture and Church teaching, the author roots Catholic male spirituality in a covenant relationship with God and the cross of Jesus Christ. He demonstrates that when a man embraces the cross he is truly able to be himself—the man that God created and calls him to be. Behold the Man can deepen a man’s experience of Christ and help him to know the Lord more intimately.

Deacon Harold Burke-Sivers (FB)

I don't know him, so I don't know if his message goes beyond the usual Christian so-con solutions to the usual Christian so-con criticisms of American men.

Dr. Demacopoulis on Orthodox Fundamentalism

What is Orthodox Fundamentalism? According to George E. Demacopoulis, such a thing exists.

Posted by Orthodox Christian Network on Monday, August 3, 2015

His interview on Ancient Faith Radio.

Don't Judge

Lord have mercy! May we seek to quiet our hearts, not just our mouths.

Posted by Orthodox Christian Network on Monday, August 3, 2015

Mere Apostolic Christianity

Patristic and taking into consideration all of the apostolic traditions of the Church? Reconciling East and West cannot be complete until all are one, and not just the separated Byzantine churches.

The Relevance and Future of the Second Vatican Council by Marc Cardinal Ouellet

Maybe there is a copy at one of the local bookstores; not sure I would want to buy this book without a longer preview.

Sunday, August 02, 2015

What is Fr. Georges Cottier Advocating?

“In rigorism there is an innate brutality that goes against the gentle way God has of guiding each person,” says the...

Posted by Vatican Radio - English Section on Sunday, August 2, 2015

May Muslims Come to Know Christ

This is an incredible story. It was sent to us from one of our followers (who will remain anonymous). Lord have mercy!

Posted by Orthodox Christian Network on Sunday, August 2, 2015

The Theotokos

God's Mother, our Mother.

Posted by Orthodox Christian Network on Saturday, August 1, 2015