Between Two Realms: Reclaiming the Presence in Christ

It seems that we inhabit two realms. One is the domain of science and mechanics, where everything can be measured, quantified, and explained. The other is our lived experience—the world of beauty, meaning, love, and spiritual reality. When we let the scientific orientation dominate we lose contact with the other. We are able to grasp how things function but often lose sight of their deeper significance and forfeit our experience of spiritual realities. It’s crucial that we integrate these realms, otherwise our perception of reality will remain impoverished. The result will be that our connection with God will seem distant and relegated to only an intellectual understanding.

The lack of integration between these two realms affects the quality of our spiritual lives.. Our mind will be kept busy with all kinds of worldly thoughts. For example, during Divine Liturgy, our thoughts may wander away from the sacredness of the service to mundane worldly things. When we sit for personal prayer, reading the Psalter or other daily prayers, our concentration on the words of the prayer are often interrupted by similar worldly concerns. It's as if these thoughts form a veil between us and God, one that seems impossible to pierce. We may seek God but He seems unattainable. 

The remedy lies in learning to control these intrusive thoughts that are caused when the scientific orientation dominates. When we are able to do this we begin to nurture an awareness of the Spirit working in us. This opens us to the spiritual realm and a deeper meaning in all we experience. To open ourselves to the spiritual realm requires a mind tranquil without the interruption of worldly thoughts, one in which God can speak through silence and reveal His spiritual realities to us. This worldly veil needs to be removed. We must cultivate attentiveness, or watchfulness, to truly encounter deeper spiritual truths.

Confronting Distraction and Doubt

Why do these worldly concerns persist even in time of prayer? It seems that our mind is programmed by our culture to encourage a relentless focus on worldly matters, drawing our attention away from God. This makes God feel distant, even unattainable. Our minds replay old wounds and mundane tasks, as if an inner force is trying to obstructs our spiritual clarity.

However, as Gerondissa Makrina teaches, Christ draws nearer when we call upon Him persistently. It is through prayer, such as the Jesus Prayer, repeated over and over with focus on the words, that we can develop attentiveness and control unwanted thoughts. Through this practice, we can train our minds to ignore these distracting thoughts.

To live in Christ as Paul proclaims we are called to do, we must focus solely on Christ, ignoring opinions, regrets, or parish shortcomings. Invoking His name pours forth grace, giving us greater strength to ignore these thoughts, illuminating our path to a direct experience of God.

Even if our parish life seems consumed with social events and devoid of collective spiritual practices like fasting, confession, and participation in the sacraments, we must not focus on these issues but turn our attention inward. We must remember the Church's core teachings: repentance, prayer, and sacramental life. To do the will of Christ we must integrate these two realms and rid our constant bombardment of worldly thoughts. We must unite these two ways by rejecting distracting thoughts in prayer, using it as a training ground to learn how to pay attention to the spiritual realm, so we are able to fully focus on Christ all the time, surrendering in obedience to His Church and way of life. Remember our aim is not worldly success but to attain eternal life in God’s Kingdom. We must engage in a spiritual war to overcome the forces our culture imposes on us. Our salvation depends on this.

"Lord, open my heart to Your love. Give me the strength to reject worldly thought in prayer. Fill me with the warmth of Your Spirit."

Beauty of Icons Draw us Toward the "pure light."

"Icons are simply paint on a board, but they are also windows into heaven. Orthodox Christianity regards them as teachers who draw us to God by their beauty. We can love only what we can experience in our bodies. Metaphysical realities are hard for finite humans to grasp, which is why God reveals himself to us in metaphors and symbols. God does not have hands and feet, but Scripture says he does to make it possible for us to understand, in terms that make sense to us, something of his nature. God’s ultimate expression of himself was as a flesh-and-blood man, Jesus of Nazareth, whose incarnation teaches us that the eternal Father relates to his creatures at the most intimate level through matter, through which the divine light shines. We humans are like fish dwelling at the bottom of a pond. We perceive the sun’s light filtered imperfectly to the depths. Sometimes we catch a flash of light reflected in a piece of matter drifting down from on high, and our attraction to it causes us to rise toward the light beyond the surface. The higher we rise, the more clearly we see. The beauty shining through great art—painting, poetry, sculpture, dance, music, architecture, and so forth—calls us out of the depths of our spiritual slumber and up toward the pure light."

Dreher, Rod. Living in Wonder: Finding Mystery and Meaning in a Secular Age (p. 172). (Function). Kindle Edition. 

Paradise: What is It and How to Return--A Lenten Series

 Follow the Lenten Series on Paradise: What is it and how do we Return.

https://www.stgeorgegreenville.org/our-faith/paradise-what-is-it-and-how-do-we-return

Session 1; Symbolism

https://youtu.be/84_wp577lcg?si=8JeYsDPV7mSokP0q

The Search for the Sacred: Why People Are Turning to the Orthodox Church

In an age when many churches have lost their sense of sacredness, people are yearning for something deeper—something authentic. I have had the privilege of witnessing many individuals embark on a journey to rediscover the ancient, apostolic Church. More and more, they are drawn to the Orthodox Church, seeking the spiritual nourishment they no longer find in contemporary Christian communities.

Why Are People Seeking Orthodoxy?
One of the primary reasons for this shift is the Orthodox Church’s steadfast commitment to the sacraments. While many churches claim to offer Holy Communion, they simultaneously teach that it is merely symbolic. In contrast, Orthodoxy preserves the apostolic teaching that the Eucharist is truly the Body and Blood of Christ, as Christ Himself declared.
Baptism, likewise, differs significantly. In many Protestant traditions, it is viewed as an ordinance—a symbolic gesture of faith, an initiation ceremony. In Orthodoxy, however, baptism is a transformative sacrament, bringing the believer into new life in Christ. Additionally, confession, where sins are forgiven through the Holy Spirit, is absent from many churches, leaving a spiritual void for those seeking true reconciliation with God.
Clergy in non-Orthodox churches often lack sacramental ordination, requiring little more than Bible knowledge and preaching skills. In contrast, Orthodox priests are ordained through a sacred service rooted in apostolic succession, receiving the grace imparted to the disciples on Pentecost. They are given the power to call down the Holy Spirit to bring about the sacraments. This continuity back to Christ’s original followers is a compelling reason why many seekers turn to Orthodoxy.

The Sacred Space of the Orthodox Church
Another powerful draw to the Orthodox Church is the sacred atmosphere of its temples. Many modern churches are plain, with little to evoke a sense of the divine. Orthodox churches, on the other hand, are consecrated places where heaven and earth meet. Upon entering, one is enveloped in an atmosphere of reverence, where the presence of the Holy Spirit is palpable. The altar is sanctified with relics of saints, and the faithful light candles in prayer as they enter. The icons—often referred to as 'windows to heaven'—surround them in beauty and theology.
The Divine Liturgy is not just a service, but a mystical participation in heavenly worship. Angels and saints are present, uniting the Church on Earth with the Church in Heaven. Every hymn, prayer, and movement carries centuries of sacred tradition. This immersive experience leaves many seekers in awe, realizing they have found the Church that has preserved the fullness of Christian worship since the time of the Apostles.

Challenges and Opportunities in Orthodox Growth
With the growing number of converts, Orthodox parishes—especially those with strong ethnic roots—face challenges in adapting. Greek parishes, for instance, often wrestle with how to balance their heritage with their mission to welcome new believers. Some fear losing their cultural identity, while others recognize the need to incorporate more English into their services to ensure full participation.
Another challenge is the subtle secularization creeping into Orthodox communities. For some cradle Orthodox, the sacraments have come to be seen as secondary to social gatherings, with a primary interest in the sermon and the coffee hour or luncheon that follows. Many young adults focus more on cultural traditions—such as folk dancing—rather than investing time in deepening their spiritual lives through Bible study or spiritual reading. Fasting, an essential Orthodox discipline known to help purify the soul, is often neglected, weakening the transformative power of Orthodox spirituality that was taught as essential from the earliest days.

Restoring the Sacramental Worldview
For Orthodoxy to fully embrace this coming wave of sincere seekers, it must reignite the sacramental worldview of the early Christians among its own members. Like this wave of converts, they must recognize that the physical and spiritual are not separate realities but intertwined, revealing God’s presence in all things. Some describe this as the “re-enchantment” of the world, where creation becomes seen not as mundane but as infused with divine grace.
The sacraments are not mere symbols; they are sacred realities that sanctify and heal. Through them, the soul is liberated from sin and drawn into the fullness of God’s presence. This understanding leads to true peace, joy, and love—a spiritual depth that many seekers find missing elsewhere. In the Orthodox Church, God’s love continually nourishes and consoles, even in times of suffering and difficulty.
As more people discover the richness and fullness of Orthodoxy, the Church must prepare to rise to meet them with open, loving arms. The future of the Church lies not in maintaining an ethnic identity or adapting to a secular world, but in offering the fullness of the faith given to us by the early Christian communities, to all who seek Christ. The Orthodox Church is not merely an ancient tradition—it is the living, breathing Body of Christ, calling all people to partake in its sacred mysteries and experience the true presence of God.

Trapped in the Machine: The Threat of AI and Our Lost Connection to God

There is an old idea, fueled by scientism since the Industrial Revolution, that we are trapped in a machine. The reality of the spiritual has been stripped away from society. God is no longer a factor in our everyday lives.

To fill this void, we have turned to laws and regulations, becoming creatures of man-made rules rather than divine law. It all seems beyond our control. New technologies—television, the internet, and now the smartphone—have drawn us deeper into this machine. These devices have become so embedded in our daily routines that life without them seems impossible.

In this process, we have lost our connection to anything beyond the natural world. Yet, it is precisely in the natural world that we can know the nature of God and His creation. In Him, we find meaning. In Genesis, we see how He created us to live in harmony with Him. But we disobeyed, separated ourselves from Him, and were cast out, forced to rely on our own minds and efforts. This was meant to perfect us, but now another power seems to have taken over: The Machine.

The Rise of Artificial Intelligence

What is most alarming is how this machine has evolved. A new technology has emerged—one that can think. One that has access to all the knowledge of the world. A mechanical or electrical brain, more informed than any human mind. This was enabled by the internet, and now it has taken a leap forward with artificial intelligence. Even its own creators warn us of its potential dangers.

I began using AI as soon as it became available. At first, it seemed like a wonderful tool for editing my writing. Then I saw that I could give it a simple prompt, and it would produce entire articles on religion with astonishing accuracy. I asked it to write a poem—it was beautiful. Next, I used it to help answer questions for a class on Orthodox faith. It gave thorough, accurate responses. At times, I only needed to correct its excessive politeness.

But as I used it, I realized something unsettling—I was quickly becoming dependent on this tool. Would it weaken my ability to think? It was certainly smarter than I was.

Then I thought: What happens when we all become dependent on it? Just as we have become enslaved to our smartphones, will we now become slaves to AI?

A New Power Over Humanity

We are already rushing to build massive data centers, consuming enormous amounts of electricity and natural resources. Is this the birth of something new? Not the mind of God, but perhaps the mind of an evil power?

For centuries, technology has steadily reshaped our relationship with nature, pulling us away from God. Now, this new form of intelligence is not just altering our environment—it is shaping how we think. Is this the evil one trapping us in his own version of hell?

What are we to do?

We can no longer ignore how technology has encroached on our freedom—on the very free will that God gave us in His image. A new super-intelligence is emerging, one that will unquestionably change our way of life. It will dictate how we work, how we relate to one another, even how we think. And once we are under its control, what’s to stop it from imposing its own ideology upon us?

Lord, have mercy.

Living the Beatitudes 8: Blessed are Those Who are Persecuted

The Beatitudes, as taught by Jesus Christ in His Sermon on the Mount, lay out a radical vision of what it means to be truly blessed. At first glance, they may seem counterintuitive, even paradoxical. "Blessed are the poor in spirit," "Blessed are those who mourn," "Blessed are the meek"—these verses challenge our cultural understanding of happiness and success. Yet, as we dive deeper into the Beatitudes, especially through the lens of Orthodox theology, we come to realize that they offer not only a roadmap for spiritual life but a path to true joy and fulfillment.

St. Gregory of Nyssa, a towering figure in the history of the Church, offers profound insights into the Beatitudes, particularly in his interpretation of the call to be "poor in spirit" and "persecuted for righteousness’ sake." His reflections provide a transformative way of understanding the spiritual life. The Beatitudes invite us to break away from the world’s definition of happiness, which is often tied to earthly success and comfort, and instead, they lead us toward a more profound, heavenly joy rooted in union with God.

The Beatitudes and the Quest for True Blessedness

The Beatitudes begin with an invitation to embrace qualities that the world might dismiss as weak or undesirable—poverty, mourning, meekness, and a thirst for righteousness. But as St. Gregory of Nyssa teaches, these virtues are not signs of failure or despair but the very conditions for entering the Kingdom of Heaven. Gregory writes that those who are "poor in spirit" are detached from worldly attachments, and through this detachment, they gain the freedom to embrace the true Good—God Himself. This poverty is not about material lack alone but about being free from the fear of losing earthly things, which otherwise hold us captive and hinder our spiritual growth.

When we live without fear of loss, as Gregory explains, we are truly free to seek the Good. The martyrs exemplified this, as they endured immense suffering and persecution without fear, knowing that their reward was the Kingdom of Heaven. They used the trials they faced as a means to grow closer to God, showing that suffering for Christ’s sake is not a curse but a blessing.

Persecution as the Path to Glory

"Blessed are those who are persecuted for righteousness' sake, for theirs is the Kingdom of Heaven" (Matthew 5:10). This Beatitude offers a profound truth: the trials we face in life, especially for the sake of faith, are not meaningless but are pathways to eternal glory. St. Gregory of Nyssa stresses that persecution, while painful, is transformative. It is the "flower" that, when picked, leads to the "peaceable fruit of righteousness" (Hebrews 12:11). Persecution is a form of spiritual training, a way of refining our souls and drawing us closer to the likeness of Christ.

In the same vein, Gregory reminds us that the martyrs and saints, like Joseph and Stephen, faced persecution not only because they proclaimed righteousness but because they were free from attachment to earthly things. This detachment allowed them to endure suffering with joy, knowing that their affliction would lead to the highest freedom—the union with God. The more we detach ourselves from the fear of loss, the more we are able to grow in faith and hope, finding peace even in the midst of suffering.

Rejoicing in Suffering

St. Gregory of Nyssa encourages us to see suffering as a form of spiritual purification. While the world may view suffering as a punishment or a curse, Gregory teaches us that it is actually a tool for spiritual growth. The joy that comes from suffering for Christ’s sake is a foretaste of the joy that will be revealed to us in Heaven. This is why, in the midst of trials, the Christian is called to rejoice. The sufferings of this world are temporary, but the joy that comes from being united with Christ is eternal.

In his reflections on the Beatitudes, Gregory says that the pursuit of righteousness, mercy, purity of heart, and peacemaking requires a radical break from the world’s ideals. These virtues are not cultivated through the world’s standards of success and happiness but through a life of humility, repentance, and prayer. Living according to the Beatitudes requires that we embrace a counter-cultural lifestyle, one that prioritizes the spiritual over the material, the eternal over the temporary.

A Vision of Heavenly Happiness

Ultimately, the Beatitudes invite us to live with a vision of happiness that is rooted in the Kingdom of Heaven rather than in the fleeting pleasures of this world. Metropolitan Hilarion Alfeyev, in his reflections on the Sermon on the Mount, writes that to see blessedness in spiritual poverty, meekness, and persecution means to radically embrace a new way of living—a way that leads to union with God. This is the path that leads to the "Great Good" that Gregory speaks of, and it is a path that every Christian is invited to walk.

As we meditate on the Beatitudes, we are reminded that true happiness is not found in worldly achievements or the avoidance of suffering but in the pursuit of holiness, righteousness, and love for God and neighbor. The Beatitudes call us to embody the values of the Kingdom of Heaven, which are often at odds with the values of the world. But those who embrace this way of life, who live by the Beatitudes, will inherit eternal life with God.

Conclusion

Living the Beatitudes is not a call to a life of suffering for suffering’s sake, but a call to embrace a radically different understanding of happiness. By detaching ourselves from earthly things, by enduring persecution for the sake of righteousness, and by cultivating humility, meekness, and mercy, we walk the path that leads to the Kingdom of Heaven. Through the wisdom of St. Gregory of Nyssa and the example of the saints, we are taught that the path to true joy is through suffering, and that in the end, it is only through living the Beatitudes that we can experience the fullness of God’s love and eternal blessedness.

Reference: Commentary of Saint Gregory of Nyssa on the Lord's Prayer and The N+Beatitudes in Ancient Christian Writers, vol. 18

Living the Beqtitudes 7: Blessed are the Peacemakers

Christ offers a profound blessing: “Blessed are the peacemakers, for they shall be called sons of God” (Matthew 5:9). This Beatitude calls us to a life that mirrors the divine peace of God, not just in our relationships with others but also in our internal spiritual life. Saint Gregory of Nyssa, a fourth-century Church Father, offers deep insights into what it means to be a peacemaker, both in the world and within oneself.

The Nature of Peace

For Saint Gregory, peace is not just an absence of conflict or a temporary cessation of strife. True peace is a deep, abiding love that flows from God and transforms the soul. He writes that peace is "a loving disposition to our neighbor"—a gentle and compassionate stance that seeks the good of others. This peace requires us to confront and eliminate the passions that disrupt our harmony with God and each other: hatred, wrath, envy, resentment, and hypocrisy.

Gregory emphasizes that peace cannot be given to others unless we first possess it ourselves. If we are to be peacemakers, we must first fill our own hearts with peace. This peace is not of our own making; it is a gift from God that must be received and nurtured. The Lord calls us to internal peace before we can bring that peace to others, to heal the wounds of a broken world.

The Peacemaker as a Reflector of Divine Love

A true peacemaker is one who imitates the divine love of God. Gregory teaches that the peacemaker reflects the characteristics of God's own energy. This means casting out hatred, abolishing war, and putting an end to strife. The peacemaker works to extinguish envy, resentment, and hypocrisy in their own life, becoming an agent of healing and reconciliation. Gregory compares the peacemaker to a fragrant spice, whose peace “fills the air around it” and heals the sickness in others. This is the work of divine love manifesting in the world.

Peace as the Harmony of Body and Soul

Saint Gregory takes this even further, explaining that the highest form of peace is when a person achieves harmony between the body and the soul. He writes, "That man is called a peacemaker par excellence who pacifies perfectly the discord between flesh and spirit in himself." Here, Gregory touches on a deep truth about the human condition: our body and soul are often in conflict. The body seeks comfort, pleasure, and worldly satisfaction, while the soul longs for holiness and union with God. A peacemaker is one who brings these two into alignment, where the law of the body is subjected to the higher law of the mind and spirit. This inner peace reflects the peace of God Himself.

Becoming Sons of God

To be a peacemaker is to become a true child of God. Gregory explains that as we cultivate peace, we are "crowned with the grace of adoption as sons." The peacemaker, through their efforts to bring peace to the world and to themselves, takes on the nature of God. In this sense, peacemaking is not just a moral duty but a path to divine sonship. The peacemaker reflects the image of God in their actions, and in doing so, they are called sons of God.

Living as Peacemakers Today

In the modern world, becoming a peacemaker often means standing in contrast to a culture of division, anger, and conflict. As followers of Christ, we are called to be agents of reconciliation in our families, communities, workplaces, and even on social media. But true peacemaking begins within. We must first address the conflicts within our own hearts—our resentments, our pride, and our anger—before we can offer peace to others.

This does not mean that peacemakers are passive or ignore injustice. Saint Gregory’s vision of peace is active; it is about bringing about reconciliation and healing. It is about working to restore harmony where there is division and showing love where there is hate.

The Beatitude of being a peacemaker reminds us that in order to become children of God, we must live in peace with others and with ourselves. This is a divine calling, one that transforms us into the image of Christ and leads us to the highest form of love: peace.

As we strive to live out this Beatitude, we remember that peace is not just a goal, but a gift—one that we receive from God and share with others, reflecting the divine harmony that is the very essence of God’s nature.

Reference: Commentary of Saint Gregory of Nyssa on the Lord's Prayer and The N+Beatitudes in Ancient Christian Writers, vol. 18