Learning to Say No
Fasting, coupled with prayer, is one of the most powerful spiritual weapons we have in our struggle against the devil, sin, and the passions. This is undoubtedly why the Holy Church, as a loving Mother, consecrates several periods of fasting throughout the year, including the 43-day Fast of the Nativity, which we just began. The […] The post Learning to Say No appeared first on Become Orthodox.
Thank God for Enemies!
As we continue our fast for the Feast of our Lord’s Nativity, we consider the following wisdom from St. John Chrysostomos whose feast we joyfully celebrated today. The Golden-Mouth counsels us to thank God for our enemies who actually help us in our journey to the eternal Kingdom. Enemies, he tells us, provide us with […] The post Thank God for Enemies! appeared first on Become Orthodox.
Abouna Antonious El Souriani
500 metres away from the famous monastery of St. Pishoy (Deir el Anba Bishoy), is the less known, but still known, monastery of the Syrians, “Deir El Sourian”. The monastery itself has had its recent greats. Bishop Theophilus will go down in history as one of the most charismatic abbots of that monastery. He was … Continue reading Abouna Antonious El Souriani →
Beginning the Nativity Fast: More than a Diet
For those of us following the Old (Julian) calendar, as we do in the Coptic Orthodox Church, we have just begun the Nativity Fast, which culminates in the Feast of our Lord’s Nativity in the flesh on January 7, 2017. Throughout this Fast, we commemorate the events that preceded the birth of our Lord Jesus […] The post Beginning the Nativity Fast: More than a Diet appeared first on Become Orthodox.
Theosis and other problems: On Orthodox dis[unity] – Part 3
This is the third and last installment in this series. You can read the first two here and here. I want to discuss some of the issues and characteristics that I’ve seen come up time and time again in this journey. I’m not claiming this to be an exhaustive piece or even a comprehensive one. … Continue reading Theosis and other problems: On Orthodox dis[unity] – Part 3 →