“ ‘I’ll be darned!’ said Douglas. ‘I never thought of that. That’s brilliant! It’s true. Old people never were children!’ ‘And it’s kind of sad,’ said Tom sitting still. ‘There’s nothing we can do to help them.’ ”1 If you’ve read Ray Bradbury’s Dandelion Wine before, then you probably recognize this poignant surmise on aging. Ten year-old Tom’s insight is based on his interactions with the seventy-two year old Mrs. Bentley, a widow who moved

Two weeks ago I was witnessed to. An evangelical armed with a King James Bible and a million dollar smile didn’t ask me if I knew where I would go if I died today. I wasn’t given the latest edition of The Watchtower by a group of Jehovah’s Witnesses. I wasn’t stopped by a couple of clean-cut young men in white dress shirts, sporting backpacks and the Book of Mormon. No, I wasn’t proselytized by

Having discussed these differences between Eastern and Western forms of spirituality in general terms in my last post, let us turn now to some of the defining characteristics in Eastern Christian spirituality. I think you will recognize all or most of them, although this is not a complete listing of all the characteristics! Deification / Theosis What lies at the foundation of Eastern Christian spirituality? Its essential theological foundation is the idea of deification or

When I first discovered Eastern Orthodox Christianity, I intuitively recognized a different “spirituality” from what I had experienced as an Evangelical Christian. Over the years, and especially since “spirituality” has become a buzzword within our culture, I have tried to identify the primary characteristic and distinctive features of Eastern Christian spirituality and to contrast them with where I came from. I did this first for the purpose of better understanding our Eastern Christian spiritual tradition

The Role of Creation in our Journey with Christ: Part III There is a running joke that Orthodox Christians do everything in threes, so this will be my last article under this title.  In the past two articles I have been discussing the unique Christian approach to God’s earthly creation as a sacramental reality: that it can be and is in fact designed to be how we encounter intimate communion with God the Creator especially

The human person—with his openness to truth and beauty, his sense of moral goodness, his freedom and the voice of his conscience, his longings for the infinite and for happiness—questions himself about God’s existence. In all this he discerns signs of his spiritual soul. The soul, the “seed of eternity we bear in ourselves, irreducible to the merely material,” can have its origin only in God (CCC 33). Such says the Catechism of the Catholic

“What kind of being is God? Does any man or woman know? Have any of you seen Him, heard Him, or communed with Him? Here is the question that will, peradventure, from this time henceforth occupy your attention.”1 Thus begins the King Follett Discourse, one of the most famous sermons delivered by Joseph Smith, the Prophet and first president of the Church of Jesus Christ of Latter-day Saints. Over the course of this article and

Life is strange indeed. The way in which God works through different people guiding their lives in various ways is truly amazing. For a little over a month now, my family and I have been attending Annunciation Greek Orthodox Church in Winston-Salem, NC. This is especially remarkable considering my attitude towards religion and Christianity only a few years ago. Five years ago this week, I gave up my career as an aircraft mechanic to attend