by Fr. Patrick Henry Reardon

Senior Editor of Touchstone Magazine, and archpriest of All Saints Orthodox Church in Chicago, IL, Fr. Patrick is, perhaps, the most erudite writer in the Orthodox Church in North America today. This article, one of his Pastoral Ponderings, was published by Orthodoxtoday.org.

Among the biblical concepts supporting St. Paul’s theology of atonement, one of the most important, surely, is that of expiation. What does the Apostle mean when he writes,

“God set forth [Jesus Christ] as the expiatory in His blood” (Romans 3:25)?

Although this is the only time St. Paul uses the noun hilasterion, I believe that the full context of his epistles, along with the Old Testament substratum on which they depend, provides the correct and adequate meaning of that term. Read more

by Fr. Patrick Henry Reardon

Senior Editor of Touchstone Magazine, and archpriest of All Saints Orthodox Church in Chicago, IL, Fr. Patrick is, perhaps, the most erudite writer in the Orthodox Church in North America today. This article, one of his Pastoral Ponderings, was published by Orthodoxtoday.org.

The classical and ancient theology of the Christian Church regards as redemptive the entire “event” of Jesus Christ, beginning with His personal and permanent assumption of our flesh. Everything about Jesus Christ is soteriological. Read more

by Fr. John Romanides

Our father in the faith, John Romanides (1927 – 2001), was a prominent 20th century Orthodox Christian priest, theologian, and writer. He argued for the existence of a “national, cultural and even linguistic unity between Eastern and Western Romans” that existed until the intrusion and takeover of the West Romans (the Roman Catholics) by the Franks and or Goths (German tribes). This article originally appeared in “The Orthodox Activist.”

THE FILIOQUE:

Historical Background

The Franks deliberately provoked doctrinal differences, between the East Romans, (the Orthodox) and the West Romans, (the Roman Catholics) in order to break the national and ecclesiastical unity of the original Roman nation. Because of this deliberate policy, the filioque question took on irreparable dimensions. However, the identity of the West Romans and of the East Romans as one indivisible nation, faithful to the Roman Christian faith promulgated at the Ecumenical Synods held in the Eastern part of the Empire, is completely lost to the historians of Germanic background, since the East Romans are consistently called “Greeks” and “Byzantines.”

Thus, the historical myth has been created that the West Roman Fathers of the Church, the Franks, Lombards, Burgundians, Normans, etc., are one continuous and historically unbroken “Latin” Christendom, clearly distinguished and different from a mythical “Greek” Christendom. The frame of reference accepted without reservation by Western historians for so many centuries has been “the Greek East and the Latin West.” Read more

by Fr. John Romanides

Our father in the faith, John Romanides (1927 – 2001), was a prominent 20th century Orthodox Christian priest, theologian, and writer. He argued for the existence of a “national, cultural and even linguistic unity between Eastern and Western Romans” that existed until the intrusion and takeover of the West Romans (the Roman Catholics) by the Franks and or Goths (German tribes). This article originally appeared in “The Orthodox Activist.”

What follows is a heavily excerpted and slightly edited transcript of three lectures given by the great Orthodox scholar John S. Romanides in 1981 at Holy Cross Seminary in the Patriarch Athenagoras Memorial Lecture series.

This article deals with the fundamental difference between Orthodoxy and Western Christianity, mainly Roman Catholicism. Readers will be surprised to learn that the division between “East” and “West” was actually more of a political division, caused by the ambitions of the Franks and other Germanic tribes, than a “Theological” question. Read more

by Kevin Allen

As the award winning host of the radio program “The Illumined Heart,” Kevin Allen is also convert to the Orthodox Christian faith from Hinduism, and an eloquent speaker and apologist for his Christian faith. His podcast can be heard on Ancient Faith Radio.  This first article appeared on Orthodoxytoday.org, and carefully explains the importance not only of reaching those in Eastern religions for Christ, but also how not to do it.

I recently had a conversation with a dear Eastern Orthodox priest, whose twenty six year old son had left home the day before to live indefinitely at a Buddhist monastery. He was heart broken. His son was not a stranger to Eastern Orthodoxy or to its monastic tradition, having even spent two months on the holy mountain of Mt. Athos.

His son’s journey is not an isolated event. Eastern religious traditions are a growing and competing force in American religious life. Read more

William J. Tighe on the Story Behind December 25

In this, one of my favorite articles, William Tighe explodes the notion we were all taught in public school about the ‘Christianization’ of a pagan festival for the date of Christmas. He uses historical fact to prove his point, and has thereby offered all Christians that most precious of all jewels – the truth, regarding the Church’s celebration on Dec. 25th.

Enjoy!

Many Christians think that Christians celebrate Christ’s birth on December 25th because the church fathers appropriated the date of a pagan festival. Almost no one minds, except for a few groups on the fringes of American Evangelicalism, who seem to think that this makes Christmas itself a pagan festival. But it is perhaps interesting to know that the choice of December 25th is the result of attempts among the earliest Christians to figure out the date of Jesus’ birth based on calendrical calculations that had nothing to do with pagan festivals.

Rather, the pagan festival of the “Birth of the Unconquered Son” instituted by the Roman Emperor Aurelian on 25 December 274, was almost certainly an attempt to create a pagan alternative to a date that was already of some significance to Roman Christians. Thus the “pagan origins of Christmas” is a myth without historical substance. Read more

Implications for Orthodox Psycho-Theology

by Fr. George Morelli

In this essay, Fr. Morelli masterfully expresses the depth of Incarnational theology – the teaching of Orthodox Christianity about God, man, and spiritual reality – and the dangers of departing, even apparently,  from its foundational truth. We are approaching the Nativity of our Lord Jesus Christ, the feast of the Incarnation, making this essay essential reading, in my opinion, among preachers in this day and age.

This essay was taken, and reprinted with permission, from Orthodoxytoday.org.

Be sober, be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour” (1 Pt 5:8).

The names we use for ourselves, for others, and for God shape our thought and influence our understanding of God’s revelation to us. A fundamental link between God and mankind “is concentrated in the use of the Name, in the ‘invocation of the Name.’ The Name is the preeminent word, the proper, exclusive word which is much more than a concept: it carries something of the presence, of the person” (Bobrinskoy, 1999). Paul Evdokimov (1998) makes this meaning even clearer. In recounting Jesus’ visit to the country of the Gerasenes where He met a man with an unclean spirit, St. Mark records Jesus’ words:

“What is your name?” (Mk 5:9). Read more

The Orthodox Church suffers from an abysmal lack of cogent apologetic material. Interestingly, thanks to blogging, I believe this will change soon. Someone like you or me will get so tired of not having the kind of printed material we need, that we’ll just make it ourselves, and in the day of print-on-demand publishers (see here for examples of my own books, published at Lulu.com), well – it won’t be long.

In the meantime, we stand at a wonderful threshold. Blogging makes it possible for us to address apologetic points one at a time, and at any pace, or any depth, we wish to.

Let me give you a simple example, one that I’m sure you have used yourself from time to time. Read more

By Peter Chopelas

I (Fr. John) came across this excellent article recently, and used it to craft an important sermon on heaven and hell in the afterlife according to the Scriptures and the teaching of the Orthodox Church, and found it to be an excellent and thorough resource for this important homiletic topic. Since then, I’ve come to discover just how quickly this essay has spread throughout the English speaking Orthodox world.

An early draft of this article was edited by Archpriest Thomas Hopko, retired dean of St. Vladimir’s Orthodox Theological Seminary (OCA), and this final copy has the approval of His Grace Lazar Puhalo (OCA), noted theologian, retired archbishop of Ottawa, Ontario, Canada, and abbot of New Ostrog Monastery near Vancouver, British Columbia.

John Kalomiros wrote: “I read the article by P. Chopelas carefully. I believe that it is correct. It certainly contributes to a meaningful idea of God and to a correct understanding of the nature of Heaven and Hell. … the general concept that heaven and hell only represent how a man’s soul responds in the presence of the light of God is sound and patristic. Certainly the problem of how Christians receive the teaching of the Church on Heaven and Hell is not only a linguistic problem arising from false translations, but it is also a conceptual and cultural problem.”

Fr. James Bernstein of St. Paul’s Antiochian Orthodox Church, Briar, WA, wrote: “I thought that the material that you wrote on Heaven and Hell was very good. I especially appreciated the detailed word analysis that I intend to include in my catechetical presentation of the subject. I present a full session on Heaven and Hell in my catechism series which is now up to about 27 sessions!”

Pani Frederica Matthewes-Green, author, lecturer, and wife of an Antiochian Orthodox priest, said: “…thanks for all your hard work on this. It is extremely helpful… God bless you…” and, “I think the concept is fascinating and have begun incorporating this information into my speeches.”

The idea that God is an angry figure who sends those He condemns to a place called Hell, where they spend eternity in torment separated from His presence, is missing from the Bible and unknown in the early church. While Heaven and Hell are decidedly real, they are experiential conditions rather than physical places, and both exist in the presence of God. In fact, nothing exists outside the presence of God. Read more