Patriarch Batholomew

At least 1,500 pilgrims, including from Greece and Russia, traveled to the Byzantine-era monastery of Sumela for the service led by Patriarch Bartholomew I, the spiritual leader of the world’s Orthodox Christians.

The Islamic-oriented government, which is aiming to expand freedoms as part of its bid to join the European Union, has said worship can take place at the monastery once a year. Services were previously banned.

The symbolic event was also likely to boost reconciliation efforts between Turkey and Greece, two NATO allies that came to the brink of war three times between 1974 and 1996 over the ethnically divided island of Cyprus and territorial rights in the Aegean Sea.

Sumela, a spectacular structure cut into the side of a mountain, was abandoned around the time of Turkey’s foundation in 1923. The last Liturgy was held a year earlier amid conflict between Turks and Greeks. The remote site near the Black Sea has become a big tourist draw in the last few decades.

The patriarch, who is based in Istanbul, wore a white robe with golden lace, and carried a staff. Priests sang hymns and spread incense amid faded frescoes. Visitors who could not fit into the crowded monastery watched on a giant television screen several hundred meters below the building.

“It is a very exciting moment for us Greeks because it’s the first time we get to have such a Mass,” said 24-year-old Ketevan Nadareishvili. “We can pray on the land of my great-great-grandfathers.”

The patriarch said he hoped the desire to pray would not be misinterpreted.

“The culture of living together is a heritage our civilization left for us. Let’s make that heritage live on, and let us teach all, so that we do not suffer anymore, and families do not perish,” Bartholomew said in Turkish after the service. “The Sumela monastery has lived like a legend for decades among us, patiently waiting for this day to come.”

Despite the sense of celebration, the story of Orthodox Christians and religious expression in general in Turkey is a troubled one. Turkey’s government says it will increase freedoms, but critics believe change is too slow in a country with a staunchly secular system introduced by the national founder, Mustafa Kemal Ataturk.

Most of Turkey’s 72 million people are Muslim, but even many of those feel that their rights are curtailed by law. Female employees of the state are not allowed to wear Muslim headscarves at work, and in 2008, the Constitutional Court struck down a government-backed amendment lifting a ban on the wearing of headscarves in universities.

The Greek Orthodox community in Turkey has dwindled to about 2,000 (interestingly, the Russian Orthodox have grown to over 20,000). One of their key demands is the reopening of the Halki Theological School, a Greek Orthodox seminary on Heybeliada Island near Istanbul.

The school was closed to new students in 1971 after a law put religious and military training under state control. It shut its doors in 1985, when the last five students graduated. Western leaders, including U.S. President Barack Obama, want Turkey to allow it to reopen. On a visit to Greece in May, Turkish Prime Minister Recep Tayyip Erdogan said he was optimistic it would reopen.

Turkey has traditionally viewed the Istanbul-based patriarchate as a threat to state unity partly because of its ties with Greece, though relations between the two countries are improving. The patriarchate dates from the Byzantine Empire, which collapsed when Muslim Ottoman Turks conquered Constantinople — now Istanbul — in 1453.

In a gesture to Armenian Christians, Turkey will also allow a Sept. 19 service at a newly restored Armenian church in eastern Turkey. Many international experts have judged the mass killing of Armenians around the time of World War I as a genocide. Turkey disputes the assessment.

For Videos of this historic event, go here.

Christ Pantocrator

The following letter from an Orthodox nun to a troubled layman is a warm, sane and usable remedy for anyone troubled with doubts about the mercy and compassion of God.

Dear P.,

Christ is Risen!

I was glad you called this weekend and let me know how you are doing. It sounds like you have a pretty good case of Calvinist-Jansenist indigestion [1]: uncomfortable and debilitating, but not inevitably fatal. A lot of western converts to Orthodoxy—Americans, Germans, etc., suffer from this to one degree or another, especially early on in spiritual life. Our gerondissa at St. Paul’s calls it the Medieval Sickness, a combination of moralistic nitpicking, pride, secretiveness,lack of faith in God, and lack of belief in the compassion of God. It makes one pretty joyless, prone to ill-considered and short-lived bursts of ascetic effort (often as not alternating with equally ill-considered and short-lived bursts of carnal distractions of one sort or another), often melancholy, often judgmental. If you know much about the early history of New England colonization, you can see that the Puritans represent the acme of this spiritual type.

Those who have this mindset tend, by nature or training, to see God always as the stern, unappeasable Judge, whose dealings with man are always based on law and justice, and who demands of us an exact fulfillment of rules and rubrics. And we, in fulfilling these, do not really hope for, or believe in, the transfiguration and renewal of our souls and minds. At best, we hope that our scrupulous fulfillment of the Law will induce God to overlook our flaws and sins which we, in our heart of hearts, feel remain always with us, unforgiven, unchanged, and unchangeable. In such an atmosphere, one’s spiritual life is not really a journey into communion with God through repentance and deification, so much as a dreary pendulum of efforts to appease an inscrutable and implacable God, interspersed with the outbreaks of resentment and frustration this causes us. Naturally, as you have observed, this leads either to a mental breakdown, or to the abandonment of participation in church life, which we come to feel is not “working” for us. This is not an Orthodox view of God. And having this false image of God makes having an Orthodox experience of God difficult.

People born in what remains of the Byzantine world don’t suffer from this as readily as we do. (They have other crosses to carry, of course.) And unless they’ve dealt with it in working with westerners, they don’t always find it easy to understand. Greeks, for example, can be rebellious, worldly, egotistical, materialistic, avaricious, cunning hedonists, but they have a basic optimism and confidence in the goodness of God, the beauty of the world, and their own worth as immortal persons, which makes repentance less complicated for them. Even if they have turned away from the Church, in their hearts they still have a fundamental understanding that God is a loving Father, the Theotokos is a longsuffering Mother who will come to their aid if they turn to her, and the world of creation is ultimately a place of meaning and beauty. In a funny way, they enjoy a sinful or worldly life, while they’re living it, more than we do, because they enjoy life more than we do, and they repent in a more child-like way because they can still touch a child’s belief that home—the Church—really is the place where

“when you go there, they have to take you in.”

The dread Pantocrator, gazing down in majestic judgment from high up in the dome of the city cathedral is also Christouli mou, “my little Christ,” who really listens when you run in to your neighborhood church on the way to work to cry and light a candle because your daughter is in trouble at school. The untouchable and all-holy Mother of God is also Panayitsa mou, who really will take your part before the court of heaven because, just like your own mom, she’ll always stick up for her children, no matter how badly they’ve behaved.

Once, a man was being chased by the police for having committed murder. He ran to our monastery, banged on the gates to be let in, and claimed sanctuary there. (Under Greek law, he would be safe as long as he remained inside the walls.) He cried until they let him in, and then demanded to see Fr. R., saying he wanted to go to confession. Fr. R. came down, took him into the catholicon, and closed the doors. Soon the police arrived, having traced him and found his car down the road. They also banged on the gates wanting the man brought out. Fr. R. came out of the church, wearing his epitrachelion, and told the police they needn’t wait. The man was with him, but had business to finish with God first, and when they were through, the man would come down to the police station and turn himself in. The police asked who would stand surety for the man’s appearance. “The Apostle Paul,” Fr. R. said. The police left, and after a while the man came out of the church, peaceful and changed in his countenance. The sisters fed him, and he drove away to turn himself in. He was tried, found guilty, and sentenced.

That is the Christian soul of a man, and a culture, at work. The man knew he was guilty of a crime at law, but he knew also that his heaviest burden was the sin that lay upon his soul. Instead of committing suicide, or taking thirty hostages in a shopping mall, he ran to the church to be washed and clothed and fed, spiritually and physically, before going to make his peace with Caesar. He accepted punishment in this world with a peaceful heart, knowing that he was already freed of punishment in the world to come. In the same way, every man wounded by sin in a fallen world, who runs for salvation to the Church, finds the arms of Christ open to him.

You have seen for yourself that the sort of thinking you mention in your letter is crazy and self-defeating. God does not sit up in the sky, setting us impossible tasks we must perform at any cost, no matter how unsuited they may be to our nature and abilities. He doesn’t begrudge our innocent pleasures, or enjoy our failures or mistakes. Humility is not self-hatred, and self-reproach is not neurotic self-obsession. “If I do something I enjoy doing, then it is definitely not God’s will… If I am asked to do something I have no talent or desire to do, this is God’s will… I must always be suffering.” A classic exposition of the Jansenist manifesto! Fortunately, it has nothing to do with Christ, or with life in Christ. You are on the right track when you suppose the answer lies in looking at Christ, and following His commandments. And those commandments are compassed like this:

“To love the Lord thy God with all thy heart and soul and strength, and thy neighbor as thyself. In this is all the law, and the prophets.”

Trials and sufferings will come upon us, if we are looking to keep this Great Commandment, but they will come unsought. We needn’t invent them for ourselves, by putting gravel in our shoes and ashes on our food, or forcing ourselves to be a bad radio announcer when we could be a good landscape gardener because we think God will finally like us (or at least let us slip past His eye) if we do as many of the things we hate as possible.

Self-accusation is also a big bear-trap for self-hating Puritans like you. I was reading an article by Elder Sophrony of Essex [2] last week. Someone was asking him about the psychological and emotional problems so prevalent in western life, and whether he felt that secular psychiatry offered any help. He said that, with the exception of syndromes directly attributable to malfunctioning brain chemistry, he felt that psychiatrists often do more harm than good by making people focus too much on themselves and too little on God and their neighbor. He said they begin to concentrate too much on the “designated problem,” often not the real problem anyway, and then try to change it by yet more self-analysis and introspection, which only makes us prey to many kinds of illusion. In this interview, done a couple of years before his repose, Fr. Sophrony said he doesn’t advocate too much introspection even for monastics or his other spiritual children.

“You know, we pick and poke away, hunting for every little mistake or thought, and we make ourselves crazy, all for nothing. It becomes an obsession, and really makes a wall between us and God, leaving no room for grace to act. Yes, we must know in general our sins, and that we are sinful and deluded beings, but we must never lose sight of the fact that we come to God in prayer, not to be obsessed with our sins, but to find His mercy. Otherwise the devil takes everything away from us… joy, hope, peace, love… and leaves us nothing but this obsession with our mistakes. That is not repentance. That is neurosis.”

The remedy? I knew a woman once, a spiritual child of Elder Sophrony’s, a middle-aged married woman with several children, who was overtaken suddenly by a painful psycho-spiritual illness: severe depression with suicidal thoughts, which took the form of religious mania. She was obsessed with forebodings of damnation and despair of forgiveness; made long catalogues of her minutest daily thoughts, no matter how fleeting, etc. In desperation, with her marriage almost over, she went to Essex and begged Fr. Sophrony for help. He told her to throw out all of her notebooks of sins, to read the Gospel of St. John every day for a year, to say the Jesus Prayer as much as she could [3], to receive Holy Communion as often as possible, and to come back to Essex for some time every year, to rest and pray there. She did as he said, and made slow progress at first; but after a few years she became free and whole again.

She told me at first that she had to say the Prayer out loud as much as she could, because the minute she stopped, she began falling back into her “old crazy mind” as she called it; but little by little, she began having more time free of her fears. The Gospel of St. John, after many repetitions, forced her to see that God is really a God of love, who cares for her in a personal sense. This was reinforced by her practice of the Prayer and her visits with Fr. Sophrony.

Over the course of time, she proved to have quite a gift of intercessory prayer for others and spent the remainder of her life, as her children were grown, living a quiet life, “only a housewife” to all appearances, but spending much time each day in prayer for others, a form of charity in which she was much aided in the great compassion for the sufferings of others that her own torment had given her.

You asked for suggestions. Naturally, anything I offer is subject to your own confessor’s direction, but the following suggestions come to mind: Your case may not be so extreme… but it can become so. I would suggest you begin making an effort to cut off these darkly accusing thoughts by saying the Prayer when they arise, and also reading the Gospel as much as you can. You might find it helpful to simply prepare your confession from a prayer book for now—using the list of sins in the Erie prayer book* or another, but using this to prepare only on the day you go to confession. Don’t allow yourself to brood over them outside that allotted time of preparation for the Sacrament. For this period, you shouldn’t need more than an hour, at the most, to prepare for confession.

Once you’re done, you’re done. No cheating. After you go to confession, drive away by the Jesus Prayer all thoughts which try to remind you of the sins confessed, or make you think you’re still not “really forgiven”. Don’t be discouraged if they return, and don’t make yourself more upset by castigating yourself over it. Just try, as peacefully as you can, to keep saying the Prayer. You may also find help by saying several knots, or a rope, to the Mother of God. She’s very good at helping us up when we feel lost in the uttermost depths. So, pray simply, and simply pray. Don’t brood over the unchangeable past. Self-accusation time should be limited to once a week, or whenever you prepare for confession, for now.

Don’t worry if you don’t feel joyful on feastdays or other times when you “ought” to feel joyful. Joy is a gift, like life and sunlight and air and flowers and food. It comes and goes, according to its own rhythms and seasons, and its presence doesn’t mean someone’s holy, any more than its absence means someone’s doomed. For beginners in spiritual life, feelings are not as important as acts and habits.

We must build the habits of prayer and life in Christ, and let the feelings follow when (or if) they may. When you pray, don’t get all worked up into a fret by monitoring yourself constantly, trying to measure how many seconds of compunction you achieved or whether you felt 1.5 degrees more repentant than yesterday. Just say the Prayer, and keep your mind on the words of the Prayer. The more we scrutinize ourselves, the less we’re paying attention to God. Might as well chuck the prayer rope and spend an hour looking in the mirror instead. If your mind wanders, don’t make a mental note to accuse yourself of being distracted from 1:06 to 1:09 on Tuesday. Just gently put your thought back on the words of the Prayer, and use the words as an anchor to tug you back to the here-and-now if you drift away. That’s enough.

It may be, as you suspect, that you’ve collected a few mistaken ideas about how to live an Orthodox spiritual life, and that these mistaken ideas have colored some of your experiences and influenced some of your decisions, especially those having to do with monastic life. Well, mistakes are just mistakes: chances to learn better and different ways of being and doing, not indictments of our right to exist or our hope for salvation. Give thanks to the Lord that in His mercy He is opening your eyes to see these things now, and to think and act upon them with His help. It’s spring now in the natural world, and springtime for the soul too. You have a chance to do a little spring cleaning in your natural house, and start off a summer of new growth with cleaner windows on the world and fresher, brighter rooms inside your heart. Do not be tricked into believing the demons who tell you that you are

“committing a blasphemy even at Liturgy, because you do not ever seem to get better.”

It is they who are locked in their hatred of God and man, and who blaspheme, full of rage because they know they will never change, and hatred for us because we can. First of all, it is not our task to judge whether we are ever “getting any better.” That is the Lord’s business, not ours, nor yet the devil’s. Secondly, you are a beloved child of the living God, Who died and rose that you might also die and rise, and live forever in joy with Him. The Lord Who broke the bars of death and harrowed the pit of hell is quite capable of bringing you safe home to Heaven, if you will get out of the way and let Him in. “Neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.”

Be of good cheer. I wish you well, and hope to hear from you again.

In Christ,
M.

Source

by Fr. Gregory Jensen

Troparion of St George

As the deliverer of captives and defender of the poor, healer of the infirm and champion of kings, victorious great martyr George intercede with Christ our God for our souls salvation.

Our last conversation focused on the macro-level of the Church’s moral witness on matters of war and peace. In this second post I want to focus on the what is for me more interesting, observation micro-level and pastoral observation made by the fathers of the Sacred Bishops’ Council of the Russian Orthodox Church of the Moscow Patriarchate in their encyclical , “The Basis of the Social Concept.” Specifically, I am interested in the positive view the fathers hold for military service for Christians in general and of the Christian warrior in particular.

The fathers are explicit on these matters (VIII.2):

In all times, Orthodoxy has had profound respect for soldiers who gave their lives to protect the life and security of their neighbours. The Holy Church has canonised many soldiers, taking into account their Christian virtues and applying to them Christ’s world: “Greater love hath no man but this, that a man lay down his life for his friends” (Jn. 15:13).

Reflecting on the icon of St George the Great-Martyr and Trophy Bearer, they observe that in the battle between the saint and the dragon the Church sees

“vividly . . . that evil and the struggle with it should be completely separated, for in struggling with sin it is important to avoid sharing in it. In all the vital situations where force needs to be used, the human heart should not be caught by bad feelings akin to evil spirits and their like.”

They continue by observing that the just use of force is only possible if one has

“victory over evil in one’s heart” (VIII.4)

With somewhat inelegant phrasing they argue that the tradition of the Church assert “love in human relations” while at the same time “resolutely reject[ing] the idea of non-resistance to evil by force.” For this reason, and here I think the bishops speak not simply prudentially but normatively,

“The Christian moral law deplores not the struggle with sin, not the use of force towards its bearer and not even taking another’s life in the last resort, but rather malice in the human heart and the desire to humiliate or destroy whosoever it may be” (VIII.4, emphasis added).

For military personnel this standard is, and again to quote the synodal fathers, a “lofty” one and demands not only a great ascetical effort from them but “a special concern for the military,” by pastors who are called by Christ to “educate them [in] faithfulness” to their call to defend the innocent and the defenseless against unjust aggressors. As I have mentioned in other places, the vocation of the Christian warrior is a dangerous and demanding one requiring as it does that the solider stand physically between the aggressor and his intended target and that he respond with force—even deadly force if needed—and yet do so without malice.

This requires to be sure not only intense self-discipline and physical courage equal to any monastic asceticism, it also demands that the warrior bear the physical, psychological and spiritual scars of his service. This burden is made all the more difficult I think when military personnel (to say nothing of law enforcement professionals) are greeted with a lack of appreciation for the positive good of their service to say nothing of open hostility and moral censure what their service.

It is important to understand that the council fathers’ reflection on war—and so my own thoughts on their words—are presented within a particular theological understanding not simply of war but of peace (section VIII.5). Peace is not, to risk a cliché, the absence of conflict but the fruit of

“God’s promises recorded in the Holy Scriptures of the Old and New Testaments.”

Unlike the partial, and often deceptive, views defended and advanced by us the rulers of this world who would lord it over others (see Mark 10:35-45), the Church understands peace as

“a beneficial gift of God, for which we pray and solicit God for our own sake and the sake of all people.”

Source

Tim Flinders will graduate from Grand Valley State University next month. Raised Lutheran, he also explored fundamentalist Baptism, Roman Catholicism and even Messianic Judaism before converting to Orthodox Christianity this year.

“Orthodoxy has completely transformed me already,” he said. “I feel like the first time in my life I’m growing spiritually.”

Flinders, 22, like many other young people converting to Eastern Orthodoxy, was looking for authenticity and historical accuracy in his Christian faith.

“I had so many different questions that needed to be answered,”

said Flinders, who added he wrestled with the many divisions of the Christian church over the years.

He was chrismated Holy Saturday at St. George Orthodox Church in Grand Rapids. Chrismation is akin to confirmation.

Recently he attended the second annual Encountering Orthodoxy Conference at Hope College.

The Rev. Deacon Nicholas Belcher, dean of students at Holy Cross Greek Orthodox School of Theology in Boston, gave the opening keynote address, using the themes of holy week to introduce Orthodoxy to the more than 50 who attended.

Eastern Orthodox Easter, Pascha in Greek, fell on the same day as Western Easter this year.

Belcher described the nailing of Jesus to the cross as

“one of the most cruel things human beings have ever thought of to do to other human beings.”

Eastern Orthodox Christians, he explained, experience the crucifixion and resurrection in the now during liturgy.

“There is no sense that we are just talking about something that happened a long time ago. It is today,” he said.

Dustin Miller, a Hope senior, attended the conference for extra credit in his history of Christianity class, but said,

“I’ve always been curious about Orthodoxy.”

He, too, said he was looking for the apostolic, historical roots of the Christian church. Miller considers himself non-denominational and said he didn’t know the Hope campus had Orthodox students.

“I’ve been trying to figure it out, trying to find what best fits me,” Miller said.

The Orthodox Christian Fellowship campus club, which sponsored this month’s conference, meets Thursday nights for Small Compline (a short Psalm and evening prayer service). Then the handful of Orthodox students, one seminary student and Fr. Steven VanBronkhorst discuss topics such as biblical foundations for Orthodox worship.

He would like to see more inquirers at the OCF meetings and more students at the second annual Encountering Orthodoxy Conference.

VanBronkhorst was a Reformed Church of America minister for almost two decades before coming to the Orthodox church 14 years ago. Still, VanBronkhorst said, he sees many more today looking for the historical church than when he was doing his own searching.

“I always felt that ideally there should be just one church,” he said. “The Orthodox church is by far the most historically faithful body. … Who is going to deny that the greater part of the evangelical world has the faith? They have faith. What they don’t have is the worship.”

Tyler Dykstra of Holland was chrismated this month.

He grew up Christian Reformed, but says he “wanted more.”

“Over time I started to realize there was so much history I had not known about even though I had gone to Christian schools all my life,” Dykstra, 24, said.

Source

Author: Anonymous

1. Designate A Prayer Space: Whether it is in the corner of your desk or a little stand in your room, it is important to have a place where you can put your Bible, Icons, etc. Dedicate the use of that space for God alone.
2. Acquire A Time: Incorporate prayer in your routine and set time aside to center your thoughts to God.
3. Acquire A Library: Start with a Bible, then get a small Orthodox Prayer Book, after that start collecting books. Here are some suggestions: ‘Living the Liturgy’ (Fr. Stanley Harakas), ‘The Way of a Pilgrim’ (Monk of the Eastern Church), ‘For the Life of the World’ (Fr. Alexander Schmemann), ‘Beginning to Pray’ (Metropolitan Anthony Bloom), ‘Bread for Life’ (Fr. Theodore Stylianopoulos), ‘The Orthodox Way’ (Bishop Kallistos Ware), ‘Way of the Aesetic (Tito Collander).
4. Assemble An Altar: In your prayer center gather icons (Christ, Theotokos, Guardian Angel and patron saint), service books, incense, votive light, a cross, a prayer rope, etc. Incorporate your five senses in prayer.
5. Pray: Speak from your heart. Learn prayers of the Church. Try the Jesus Prayer or the Lord’s Prayer. Also incorporate your own prayers and thoughts.
6. Acquire A Spiritual Guide: This is a very important step. One should build a relationship with either a member of the clergy, monk or nun, who will become your spiritual guide. He/she will help guide and pace you to a balanced prayer life. The Sacrament of Confession can be arranged through your priest.
7. Fasting and Almsgiving: Fasting adds a dimension to your prayer life. Your fasting practice should be regulated to avoid physical and spiritual harm. As for alms, give where you see a need and trust that the Lord will provide.
8. Build On What You Already Have: If you already have a routine, build on it. If, for example, you pray before you go to sleep, it will be easier to read a chapter from the Bible before your bedtime prayers, than to set up some time during the day to read.
9. Sanctify All That You Do. You may have set aside a time and space for a prayer routine, but that doesn’t mean you should separate your life into sacred and secular. Privately thank God for what you have at all times, and make Him aware of your every concern. Dedicate everything you do to Him.
10. Remember the power of the Life-giving Cross, The sign of the Cross is a reminder of Christ in our lives. Blessing oneself with the cross by holding the first two fingers of the right hand and thumb together represents the Holy Trinity. The last two fingers held to the palm represent the two natures of Christ – God and man. Orthodox Christians cross themselves from the head to the breast and from shoulder to shoulder, right to left. This unique and all embracing symbol shows that the cross is the inspiration, power and indeed the very content of our lives.

The Word ‘God’

The Visitation of Abraham

The words used to refer to ‘God’ in different languages are related to various concepts. The peoples of antiquity attempted to find in their languages a word to express their notion of God or, rather, their experience of encounter with the Divinity.

In the languages of Germanic origin the word Gott comes from a verb meaning ‘to fall to the ground’, to fall in worship. This reflects an experience similar to that of St Paul, who, when illumined by God on the road to Damascus, was struck by divine light and immediately ‘fell to the ground… in fear and trembling’ (Acts 9:4-6).

In the Slavic languages the word Bog (‘God’) is related to the Sanskrit bhaga, which means ‘dispensing gifts’, and which in its turn comes from bhagas, meaning ‘inheritance’, ‘happiness’, ‘wealth’. The Slavonic word bogatstvo means ‘riches’, ‘wealth’. Here we find God expressed in terms of the fulness of being, perfection and bliss. These properties, however, do not remain within God, but are poured out onto the world, onto people and onto all living things. God dispenses the gift of His plenitude and endows us with His riches, when we turn to Him.

According to Plato, the Greek word for God, Theos, originates from the verb theein, meaning ‘to run’. St Gregory the Theologian identifies a second etymology beside the one of Plato: he claims that the name Theos comes from the verb aithein, meaning ‘to be set alight’, ‘to burn’, ‘to be aflame’. St Basil the Great offers two more etymologies: ‘God is called Theos either because He placed (tetheikenai) all things, or because He beholds (theasthai) all things’.

The Name by which God revealed Himself to the ancient Israelites was Yahweh, meaning ‘The One Who Is’, that is, the One Who has existence and being. It derives from the verb hayah, meaning ‘to be’, ‘to exist’, or rather from the first person of this verb, ehieh — ‘I am’. This verb has a dynamic meaning: it does not simply denote the fact of existence, but signifies a living and actual presence. When God tells Moses ‘I am who I am’ (Ex.3:14), this means ‘I live, I am here, I am together with you’. At the same time this name emphasizes the superiority of God’s being over all other beings. He is the independent, primary, eternal being, the plenitude of being which is above being.

Ancient tradition tells us that after the Babylonian captivity, the Jews refrained out of reverential awe from uttering the name Yahweh, the One Who Is. Only the high priest could do so, and this once a year on the day of Yom Kippur, when he went into the Holy of Holies to offer incense. If an ordinary person or even a priest wanted to say something about God, he substituted other names for Yahweh, usually the name Adonai (the Lord). In script the Jews indicated the word ‘God’ by the sacred tetragrammaton YHWH. The ancient Jews knew well that there was no name or word in human language that could convey the essence of God. In refraining from pronouncing the name of God, the Jews showed that it is possible to be at one with God not so much through words and descriptions, but through a reverential and trembling silence.

The Divine Names

‘How can we speak of the Divine names? How can we do this if the Transcendent surpasses all discourse and all knowledge..? How can we enter upon this undertaking if the Godhead is superior to being and is unspeakable and unnameable?’, says Dionysius the Areopagite. At the same time, God, being totally transcendent, is present in the created world and revealed through it. All creation longs for God, and more especially, we humans crave for knowledge of Him. Therefore God is to be praised both ‘by every name’ and ‘as the Nameless One’. Nameless in His essence, God is variously named by humanity when He reveals Himself to us.

Some of the names attributed to God emphasize His superiority over the visible world; His power, dominion and kingly dignity. The name Lord (Greek, Kyrios) signifies the supreme dominion of God not only over His chosen people, but also over the whole world. The name of Almighty (Greek, Pantokrator) signifies that God holds all things in His hand; He upholds the world and its order.

The names Holy, ‘Holy Place’, Holiness, Sanctification, Good and Goodness indicate that God not only contains within Himself the whole plenitude of goodness and holiness, but He also pours out this goodness onto all of His creatures, sanctifying them.

In Holy Scripture there are other attributions to God: Wisdom, Truth, Light, Life, Salvation, Atonement, Deliverance, Resurrection, Righteousness, Love. There are in Scripture a number of names for God taken from nature. These do not attempt to define either His characteristics or His attributes, but are rather symbols and analogies. God is compared with the sun, the stars, fire, wind, water, dew, cloud, stone, cliff and fragrance. Christ Himself is spoken of as Shepherd, Lamb, Way, Door. All of these epithets, simple and concrete, are borrowed from everyday reality and life. But, as in Christ’s parables of the pearl, tree, leaven and seeds, we discern a hidden meaning that is infinitely greater and more significant.

Holy Scripture speaks of God as a being with human form having a face, eyes, ears, hands, shoulders, wings, legs and breath. It is said that God turns around and turns away, recollects and forgets, becomes angry and calms down, is surprised, sorrows, hates, walks and hears. Fundamental to this anthropomorphism is the experience of a personal encounter with God as a living being. In order to express this experience we have come to use earthly words and images.

‘Father’ as a Divine Name

‘Father’ is the traditional, biblical name for God. His children are the people of Israel: ‘For Thou art our Father, though Abraham does not know us and Israel does not acknowledge us; Thou, O Lord art our Father, our Redeemer from of old is Thy name’ (Is.63:16). The fatherhood of God is, of course, not a matter of maleness for there is no gender in the Divinity. It is important to remember, however, that the name ‘Father’ was not simply applied by humans to the Divinity: it is the very name with which God opened Himself to the people of Israel. Male imagery was not therefore imposed on God, rather God Himself chose it in His revelation to humans (cf. 2 Sam.7:14; 1 Chron.17:13; Jer.3:19; 31:9). The three Persons of the Holy Trinity bear the names Father, Son and Holy Spirit, where the name Son belongs to the eternal Logos of God, Who was incarnate and became man. In Semitic languages where the word for Spirit (Hebrew ruah, Syriac ruha) is feminine, female imagery is applied to the Holy Spirit. Both the Hebrew and the Greek terms for the Wisdom of God (Hebrew hokhma, Greek sophia) are feminine: this opens the possibility of applying female imagery to the Son of God, Who is traditionally identified with the Wisdom. With this exception, for both Father and Son exclusively male imagery is used in the Eastern tradition.

The Orthodox normally oppose modern attempts to change traditional biblical imagery by making God-language more ‘inclusive’ and referring to God as ‘mother’, and to His Son as ‘daughter’, or using the generic terms ‘parent’ and ‘child’. For the Orthodox, the full understanding of motherhood is embodied in the person of the Mother of God, whose veneration is not merely a custom or cultural phenomenon, but a church dogma and an essential part of spirituality. It is therefore not a matter of cultural difference between the Orthodox and the Roman Catholics on the one hand, and the Protestants on the other, that the former venerate the Mother of God, while the latter pray to ‘God the Mother’. It is a serious dogmatic difference. Moreover, it is not simply stubbornness on the part of the Orthodox when they reject changing biblical God-language, but rather a clear understanding of the fact that the entire spiritual, theological and mystical tradition of the Church undergoes irrecoverable alterations when the traditional set of the divine names and images is changed.

Indeed, any name can be applied to the Divinity, while none can describe it. All names used for God in biblical and Orthodox traditions are aimed at grasping the mystery which is beyond names. Nevertheless, it is crucially important to remain with biblical God-language and not replace it with innovative forms. All names for God are anthropomorphic. Yet there is a difference between biblical anthropomorphism, which is based on the experience of the personal God in His revelation to humans, and the pseudo-anthropomorphism of modern theologians who, by introducing the notion of gender into the Divinity, speak of God as ‘He-She’, or ‘Our Mother and Father’.

Read the entire article on the Archbishop Hilarion website.