Thoughts from an Eastern Orthodox, Harlemite living in Stockholm, Sweden.

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A Paschal Recommendation

As we make our approach towards Holy Week and Pascha, I’d like to invite you all to join me on what has become an annual Paschal event for me; one which I have enjoyed very much each time.

There is a series of  Paschal podcasts from Ancient Faith Radio by Dr. Eugenia Constantinou that I have listened to every year around this time since the first one was released in May 2008. They provide me with a context and perspective I find very helpful nearing the end of Lent, heading toward the light of our Lord’s resurrection.

To save you a bit of time, I’ve listed the links below for you:

The Trials and Crucifixion (Part 1)

The Trials and Crucifixion – (Part 2a)

The Trials and Crucifixion – (Part 2b)

The Jewish Trial (Part 1)

The Jewish Trial (Part 2)

The Roman Trial (Part 1)

The Roman Trial (Part 2)

The Crucifixion of Christ (Part 1)

The Crucifixion of Christ (Part 2)

Christ Is Risen!

Christ Is Risen (Part 2)

Christ Is Risen (Part 3)

Christ Is Risen (Part 4)

Christ Is Risen (Part 5)

Christ Is Risen (Part 6)

Christ Is Risen (Part 7)

I hope you enjoy them as much as I do (I started listening to them again today).

May God bless and strengthen us all for the remainder of Lent and Holy Week.

St. Mary of Egypt

“On the Fifth Sunday of Lent the Orthodox Church commemorates our Righteous Mother Mary of Egypt. The feast day of Saint Mary of Egypt is April 1, however, she is also commemorated on this Sunday due to her recognition by the Church as a model of repentance…” (Read more)

Fr. Stephen On Grace and Salvation

Father Stephen, always a delight as well as a spiritually nutritious read, posted two articles regarding the Grace and Salvation of God. I highly encourage you to give them a read. I’m quite sure you will benefit from them.

In their respective order, they are Just Showing Up and the Work of Grace, and The Nature of Things and Our Salvation.

Our Image Trumps Our Race By An Eternal Margin

I’m a black, conservative, Greek Orthodox man, of African, Puerto Rican, and Cuban descent, who grew up in Harlem, and have spent nearly half my life in Europe, currently in Sweden. The positions I’ve taken politically have caused more than a few folks, consciously or unconsciously, to remain “inside the box” in wondering how I could possibly take those positions. On more than one occasion I’ve been called a few things, as well as being accused of not “keeping it real”. Those stung in the past, but I’m old enough and have seen enough to know better now. However, there is one thing some folks say that still causes me to pause in wonder in amazement. That is, “Don’t forget who you are.” This is usually meant in correction to remind me that I’m a black-American and I should never forget that.

St. Moses the Black


I don’t react this way with everyone who says this. It’s when folks who I know to be church-going and who claim Christ as their Savior say this that causes me much puzzlement. I wonder how seriously they take their own words. Saying it in the correcting way I described above leads me to believe they miss the larger picture of the claims of Christianity. Something I think no Christian should ever forget.

Martyrs of the Boxer Rebellion

In Genesis 1:26 (MKJV) it is written “And God said, let Us make man in Our image, after Our likeness. And let them have dominion over the fish of the sea, and over the fowl of the heavens, and over the cattle, and over all the earth, and over all the creepers creeping on the earth.” That verse is so loaded with more than I’m capable of taking apart, that I must quickly point out my lack of theological credentials. That being the case, I’ll rely on the help of one of the best theologians  ever, St. John Chrysostom:

For He said, “Let us make man after our image, and after our likeness.” What is the sense of this, “after our image, and after our likeness?” The image of government is that which is meant; and as there is no one in heaven superior to God, so let there be none upon earth superior to man. This then is one, and the first respect, in which He did him honor; by making him after His own image; and secondly, by providing us with this principality, not as a payment for services, but making it entirely the gift of His own love toward man; and thirdly, in that He conferred it upon us as a thing of nature. For of governments there are some natural, and others which are elective;—natural as of the lion over the quadrupeds, or as that of the eagle over the birds; elective, as that of an Emperor over us; for he doth not reign over his fellow-servants by any natural authority. Therefore it is that he oftentimes loses his sovereignty. For such are things which are not naturally inherent they readily admit of change and transposition. But not so with the lion; he rules by nature over the quadrupeds, as the eagle doth over birds. The character of sovereignty is, therefore, constantly allotted to his race; and no lion hath ever been seen deprived of it. Such a kind of sovereignty God bestowed upon us from the beginning, and set us over all things. And not only in this respect did He confer honor upon our nature, but also, by the very eminence of the spot in which we were placed, fixing upon Paradise as our choice dwelling, and bestowing the gift of reason, and an immortal soul.

As you can see, there is absolutely nothing I can add to the description given by this blessed father of the Church. One cannot read what he wrote without coming away seeing the crown man wears on earth despite his sinful state (so much does God loves us!). And no where in that verse is race addressed, nor does it need to be. The history of man is replete with greatness, accomplishments most never could have imagined. And these great accomplishments have not been hindered by any continental borders, much less skin tone.

Christ the Panto Crator

We do great things because we are made in the image of the Greatest. We are made in the image God. A God Who defies being described by color, but rejoices in creating His crown jewel (for lack of a better term) of earth in many shades, shapes, and sizes. A God who has made it possible for an African-American/Cuban/Puerto Rican Harlemite living in Sweden to borrow the words of a Syrian father of the Church to try and remind whomever may listen that we are much more than race. THIS is where and Who we all come from. We are made in the image of the Living God.

May we all never forget this.

Acquiring An Ear That Can Hear the Voice of God

“… If, after  all this, you ask, ‘How can I acquire an ear that can hear the voice of God?’ I would answer, ‘Prepare yourself first to receive His demands and requests and directions and be ready in your heart to carry them out, no matter what the cost. Immediately you will have an ear that hears the voice of Almighty God!’ ‘Morning by morning He wakens my ear to hear as those who are taught. The Lord God has opened my ear, and I was not rebellious’ (Isaiah 50:4, 5).”
– Matthew the Poor

Oh the difficulty of these words..!

Give us strength, oh God.

The Aged Sacrament of the Faith That Does Not Think

From God and Man by Metropolitan Anthony of Sourozh (aka Metropolitian Anthony Bloom), published by Darton, Longman, Todd, 2004 edition, pgs 45-47 :

…concerning faith, one preliminary remark. Faith is very often understood by people as a defeat of intelligence. In other words, faith begins when I can no longer think creatively when I let go of any attempt at rational understanding, and when I say ‘I believe’ because it is so absurd that it is the only way of facing the problem. This may be an act of credulity, it may be an act of cowardice, it may be a preliminary act, full of wisdom and intelligence, that teaches us not to draw conclusions or to come to conclusions before we have understood. But this is not faith as understood by the great men of all religions, and particularly the Christian faith. In the Epistle to the Hebrews in the eleventh chapter faith is defined as ‘certainty of things unseen’. We usually lay the stress on ‘things unseen’ and forget the ‘certainty’ about them. So when we think of faith we usually think of the invisible and instead of  certainty put against it an interrogation mark. Then to solve the problem we accept in a childish way, in an unintelligent way very often, what we are told by others – usually our grandparents of three generations back or whoever else we choose to believe for reasons that are not always reasonable. But if you try to see the way in which faith originates in those people who were the great men of faith, the heroes of faith, you can see that it always originates in an experience that makes the invisible certain, and which allows them, having discovered that the invisible is as real as the visible, to go further in searching the invisible by methods of their own.

There is a passage for instance, in the works of Macarius of Egypt, a man who lived in the fourth century. He says ‘The experience of God, the vision of the world in God, is something which can happen only at a moment when all our thoughts, all emotions, are arrested to such a degree that we can no longer both be within the experience, perceive the things, and step out of the experience, watch ourselves and analyse what is going on. The moment when an experience is “lived” is a moment when we cannot observe it.’ And he says that this would be quite sufficient for someone who has had an experience of God. He would not wish to go back to another stage. But he also says, ‘God has concern not only for those who have this experience, but also for the people who haven’t got it; that someone should come to them as a witness of things unseen, and yet experienced, real, and he steps back away from them.’ At that moment begins, as he says, the realm of faith. The certitude remains even though the experience is already of the past; the certainty is there because what has happened to him is as certain as anything around him, is tangible, visible, perceived by the senses, so that the moment of faith begins as a result of a first contact with the invisible, discovered, disclosed somehow.

That means that we must be very severe and sober when we speak of our faith, for we often say ‘I believe this and that’ when we have taken it from someone else that it is true – we don’t care to investigate it in depth, and as long as this truth or illusory truth is not destroyed or broken down, then we take it for granted. This is a bad faith; this is what one of our Russian theologians called ‘the aged sacrament of the faith that does not think’.

Very much worth pondering.

Orthodoxy and the Future

“We do not oppose the future in embracing the Tradition we have received. We embrace the future that is coming in Truth, rather than the false utopias of modern man’s imagination.”
– Fr. Stephen Freeman