If there is any subject bound to divide members within the Orthodox Church today, it is the relationship between Orthodoxy and psychotherapy. Indeed, a line could be drawn down the middle of any Church nave with members on each side intent on coming to blows. One side is bound to consist of ROCOR1 priests and laity, enthusiastic converts, and the boomer faithful; on the other stand dual vocation priest-therapists, intellectuals, and younger, seasoned faithful. Each
Flannery O’Connor once wrote “for me dogma is only a gateway to contemplation and is an instrument of freedom and not of restriction. It preserves mystery for the human mind” (The Habit of Being 92). O’Conner proclaims that dogma, that often maligned and mistreated word, is in fact an essential aspect of human freedom. How often do we hear that ‘dogmatization’ is wrong, limiting, restrictive, and contrary to our creativity, freedom, and personhood? Dogma has
This piece is less of a precise exposition, and more of a contribution to several ongoing conversations on this subject with those I love; particularly my father, who along with my mother first demonstrated to me the priestly, prophetic, and kingly role of Christians. Our Eucharistic Lord This Sunday is the Feast of Christ the King. It puts me in mind of His words to St. Faustina Kowalska, explaining to us what kind of king
I read recently that the executive committee of the Boy Scouts of America voted in favor of a resolution allowing openly gay adult leaders, and that the longstanding ban could be repealed as early as July 27. As an Eagle Scout, member of the Order of the Arrow, and a longtime Assistant Scoutmaster, my feelings are (to say the least) complex. Up front, it is worth noting that there is a material difference between the
Introduction In this post, we’ll delve into definitions with the goal of clarifying the Roman Catholic understanding of grace. Admittedly, the discussion is complex and multifaceted. It must first be stated that the theological categorization of grace is never meant to detract from its mysterious and deifying activity. Rather, such reflections are undertaken—via a hermeneutic of faith seeking understanding—with the twofold purpose of clarifying and defending the Church’s essential teachings. These teachings were passed down
The Sunday Assembly is an odd bird, exhibiting something of a contradiction in its very existence-”free thinking,” and yet congregational, “scientific” and yet worshipful, “non-doctrinal” yet “We are born from nothing.” The Sunday Assembly represents an attempt to plunder the goods of institutionalized religion while still attempting to stay outside of it. Despite its best efforts, this article will argue that the Sunday Assembly does indeed represent institutionalized religion within the three points of community, ritual, and dogma. Unfortunately, the “celebration” of the Sunday Assembly appears empty, resulting in an unfortunate parody of the riches of the real Body of Christ. Reflecting on the existence of the Sunday Assembly, like eating tofu and yearning for filet mignon, should have Christians rejoice in the good news in the true assembly.
Why would a Protestant Christian convert to Eastern Orthodox Christianity? Such a question cannot be answered through the use of dogmatic assertions or theoretical musings. For such a question presupposes a particular person’s journey of faith. And such a journey can only be spoken of from experience.* Similarly, Christianity at its core is an encounter with Christ—a relationship—not a formal set of dogmas. It is not my aim to embark on the process of comparative