Articles, Conferences & Lectures

The Orthodox Church confesses through the Creed, the belief in the Holy Spirit, Who is “the Lord, the Giver of Life, who proceeds from the Father. Who, with the Father and the Son, is worshipped and glorified, who has spoken through the Prophets.” Despite this affirmation and others, Christians often emphasize the centrality of Jesus Christ, and they forget the active role of the Holy Spirit in God’s creating, redeeming and sanctifying actions. Such a neglect of the Holy Spirit has a long history. Even St. Paul asked some disciples at Ephesus whether they received the Holy Spirit at their conversion, and they answered: “No, we have not even heard that there is a Holy Spirit” (Acts 19:2). Have we heard of the Holy Spirit? What have we heard?

While the Father and Son have concrete names attached to Their Persons, the Holy Spirit is a generic name. The Father has revealed Himself through His voice and the Son through the Incarnation, but the Spirit is incorporeal. The Spirit is intrinsically a mystery to us in that we can know His presence only from the effects of His activity. He is unpredictable as the wind that “blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes” (John 3:8).

And yet it is only through the Holy Spirit that we can understand anything about God. “The Spirit searches everything, even the depths of God....No one comprehends the thoughts of God except the Spirit of God” (I Cor. 2:10-11). Every authentic theological statement originates from the Spirit and its intelligibility is also communicated in the Spirit. Pneumatology is the study of the Holy Spirit, and it is to theology what epistemology is to philosophy. Didimus the Blind (ca. 313-98 A.D.) states that the knowledge made possible by the Holy Spirit is radically different from intellectual knowledge. It is only attainable through and in the Holy Spirit.

St. Basil, in his treatise, states:

The Spirit comes to us when we withdraw ourselves from evil passions, which have crept into the soul through its friendship with the flesh, alienating us from a close relationship with God. Then, like the sun, He will show you in Himself the image of the invisible, and with purified eyes you will see in this blessed image the unspeakable beauty of its prototype.

The Holy Spirit leads humanity into knowledge, experience, and ultimately unity with God. This work takes place in the Church, which is the Body of Christ. The Church is not an institution, but it is a new life with Christ and in Christ, a life that is guided by and filled with the Holy Spirit.

Have we heard of the Holy Spirit? What has the Spirit spoken to us? Do we desire to be filled we filled with all knowledge, all wisdom, all understanding from the Holy Spirit? During this Holy Fast of the Apostles, let us rekindle and renew the Holy Spirit within.

Have you ever wondered about your name, its meaning, what would your life have been if you had a different name? In most cultures, names are granted. In some, one can chose from two legal names or acquire a nickname. Over one’s life their name becomes as intimate to them as seeing their face in a mirror. In the Bible, names have been mostly conferred by parents or by the community (e.g., Judah Maccabee). Naming has been a tool of identification, communication, but even more a signpost of a focal point in a relation (God’s naming of Adam & Eve; Adam’s naming of the animals, Gen 1 &2). A change in the name became a signifier of a momentous event (recall the re-naming of Abram to Abraham, Jacob to Israel). Yet, an even more special use of the name was a prophetic annunciation carried within a name. We witness this in several of the Old Testament prophetic books, particularly Isaiah and Hosea. As we come upon the season of Nativity, the use of the names in the book of Isaiah reminds us of the powerful message of the book.

In the events of the book’s historic portion, Isaiah was commanded by God to name three children with prophetic names. These events of 735 BC occurred in the midst of a national and regional crisis with pending war involving superpowers (Syria and Assyria) and nations who claimed one heritage but have been bitterly divided (Kingdoms of Judah and Israel).

The atmosphere was one of political collusion, distrust, fear, and impending doom, encompassing not only the royal court of Ahaz, but also everyone in the nation (notice any similarity with our times). In the midst of this, God chose to deliver His message through the names of three children, two of whom were Isaiah’s. The promise of the first two names was that Ahaz and his kingdom will be delivered from the Syro-Ephramite invasion and will reap from its spoils. Isaiah’s first, Shear-Jashub (A remnant shall return), was a good omen of hope for those from Judah who believed, Isa 7:3. Ahaz rejected God’s promise, trusting in his own political alliance with Assyria. Despite this, God sends him another promise through Isaiah’s second son, Maher-Shalal-Hash-Baz (Swift-spoil, speedy-prey) indicating the rapid fall of the Judah’s enemies to the North, Isa 8:1. In the face of Ahaz’s indifference to God’s promises, Isaiah speaks of a third unique child (Isa 7:14). It was evident that the promise of His Name, Emmanuel (God with us) was beyond Ahaz and his kingdom. He becomes a sign for us, not for the house of Ahaz (Isa 9:6). His authority, throne, and peace are eternal enduring beyond the warring nations of the Ancient Near East. His nature transcends the helpless child of Isa 7 to become the Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace (Isa 9:6).

In conclusion, behind every name lies a story. As we preach the gospel to the world, we run the risk of abstracting the message of Christ’s salvation away from the stories of the people we are aiming to reach. The historical deliverance of the Emmanuel in Isaiah 7 reminds us as we share the message of this unique Child, we must search for a story of deliverance for our fellow humans.

We are promising hope, not only of eternal deliverance, but also in this life. As St. John Chrysostom said “Therefore, to say, “they shall call” Him “Emmanuel” means nothing else than that they shall see God among humanity. For he has always been among them, but never so manifestly.” Homilies on the Gospel of Matthew 5.2.

By Fr. Kyrillos Ibrahim

We Love Him Because He First Loved Us (1 John 4:19)

 In this short verse everything is contained regarding both God and man. All theology and dogma are summarized by: “I (God) have loved you”, and all spirituality, morality and service are summarized by: “That I (man) may love you.”

Christian spirituality and service is divine love which is both reciprocated and shared. After the Resurrection of the Lord Jesus Christ, the Apostle Peter, like the other apostles, has been in a state of deep reflection and remembrance of Christ’s total and complete love through His generous calling them to discipleship, His sublime teachings, His life-changing miracles, His awe-inspiring forgiveness, and His kenotic and sacrificial death. It is only then, after coming to know and experience the great love of God in Jesus, that the Lord said to Simon Peter, “Simon, son of Jonah, do you love Me more than these?” Peter responds, “Yes, Lord; You know that I love You.” The Lord then says, “Feed My lambs.” (Jn. 21:15-17) When come to know God’s love for us, the life of service begins and finds no limit in this life, just as there is no limit to the experience of divine love.

 Just as divine love is directed toward man, so also, then, must reciprocated love be directed from man to both God and fellow man. Christian service is neither a calling, nor a choice, but a compelling way of life for any Christian. The measure by which we will love and serve others will be the measure by which we come to know and experience God’s love for us. This is in fact the case with all the virtues. We can only show true supernatural mercy to others when we have been profoundly touched by the supernatural mercy of God. We can only truly forgive others when we have accepted the gift of forgiveness for ourselves, and so on.

 If theology both defines and assists us in the knowledge and experience of divine love - revealed in salvation history culminating in the incarnation, death and resurrection of Christ - then service is taking on Christ’s own love for others. As Jean-Marie Howe writes in her book Secret of the Heart, "The love of Christ that inspires Christians is a love that seeks the salvation of all humanity. Ultimately, Christians are motivated, perhaps even compelled, not by their love for Christ, but by the very love of Christ burning within their hearts. To be Christian is to live Christ's life!"

 If divine love is primarily and essentially concerned with man’s salvation, so likewise is Christian service aimed at reception and stewardship of “so great a salvation” (Heb. 2:3) for his fellow man. Thus, in service, God’s creative love is directed toward man’s regeneration through faith, baptism (sacramental life), and repentance. His redemptive love through self-emptying, sacrifice, and a eucharistic life. And His providential love through a life of trust, surrender and abandonment to God’s will.

“For I have given you an example, that you should do as I have done to you.” (John 13:15)

Saint Ephrem the Syrian lived in the fourth century (306 – 373) and was an extensive hymn writer and theologian. His hymns have inspired me to see the immeasurable beauty and importance of psalmody and hymnology. His hymns are invigorating and deeply educational. Through his hymns, Ephrem was not necessarily debating hot theological topics, yet by turning upward and praising God, his compositions dealt with them squarely.

During his life, he witnessed the persecution of the Church by the hands of emperors like Diocletian and Julian the Apostate. He witnessed Persian forces attacked his city, and he experienced the heretical turmoil of Arius in the Church. From within this environment, he produced many magnificent writings in the Syrian language commenting on the Scriptures and defending the faith against the heretics. His hymns have been beautifully translated into English.

Ephrem’s hymns were poetically written to a meter and most often to music. He wrote several hymns on the Nativity our Lord Jesus Christ, which are perfect to mediate upon during this Advent season. These hymns, especially Hymns 1-3 from Kathleen McVey’s translation, teach us so much. They illuminate the depth of veiled Old Testament messianic prophecy, reveal the glory of praise as prayer and worship, and elevate the mind to contemplate not only the Nativity, but also Christ’s suffering, crucifixion, and resurrection, i.e. the entire economy of salvation. Wonderfully interwoven into Ephrem’s deep theological hymnology is practical advice and encouragement for the listener to observe in life.

It does not do justice to these hymns to simply paraphrase them. They must be read. Paraphrasing the first hymn would not reveal its genius, how Ephrem describes in rapid-fire mode, no less than forty individuals and symbols from the Old Testament, emphasizing that creation, since the time of Adam, eagerly was awaiting the coming of the Messiah. Then, he challenges his hearers to keep vigil and bask in the true Light, the Sun of Righteousness, who was the anticipation of those in the past and

now has come forth and shone on the earth. In keeping vigil, the hearer is then urged to live a virtuous life worthy of this great redemption. Hymn 1 is wonderfully educational and pastoral.

In Hymn 2, Ephrem begins by writing of Christ as prophet, priest, and king, but continues by focusing on the lineage of Christ and His kingship. He writes defending Christ as the Son of David. Next, using the examples of Daniel, Zechariah, and Mary, he urges his listener to pray because “prayer is next of kin to good tidings.” While defending the faith against those who attack it, Ephrem gives a practical and pragmatic word in his hymn for his listeners to mimic.

Hymn 3 is a powerful hymn where Ephrem praises the incarnation by praising the condescension of Christ to our life, to suffer and die at the hands of His creation. The glory of the incarnation carries through to the very death of Christ, and Ephrem offers this hymn of thanksgiving to Christ.

Ministry and service must always be filled with praise like Ephrem’s praises. Learning from his hymns, one can even turn to the Nicene creed and deepen one’s prayers. Ephrem teaches us in this way that whether we teach or praise, our lives become a sacrifice of praise, edifying and teaching those around us.