Class - Sacramental Realism
Release Date: 09/28/2019
In this homily given on the celebration of the Trinitarian Epiphany at Christ's Baptism, Fr. Anthony literally goes back to the beginning and then places the celebration of Christ's baptism within the economy of salvation (Lord, I hope the homily was better than that summary of it!). Enjoy the show!info_outline Homily - Freedom and the Empowerment of the Saints
In this homily on the Sunday after Theophany (Ephesians 4:7-13; St. Matthew 4:12-17), Fr. Anthony talks about the gains made in the spreading of wealth (and the dramatic reduction of poverty) brought about through economic freedom, a freedom that encourages and empowers people to identify needs and contribute to the good of all; and uses that as a metaphor for understanding the St. Paul's call to all to find and exercise their gifts toward the building up of the Kingdom. Enjoy the show!info_outline Class - The Way of Ascetics 01
Tito Coliander's Way of Ascetics. It's awesome. We're going to work our way through it together. Today's class was interrupted by a tornado warning. We're all okay, but the recorder shut off (I guess it got scared?)!info_outline Homily - Learning Charity from our Ancestors
The Sunday before the Nativity is for remembering and celebrating the lives of the "ancestors of God." In this homily, Fr. Anthony encourages us to learn charity towards our neighbors based on the way Scripture (and thus the Holy Spirit) interprets the lives of the heroes of the Old Testament.info_outline Homily - What Would We Sacrifice for our Sin
On the Sunday after Nativity we commemorate the slaughter of the innocents by Herod. Fr. Anthony challenges us to think - and repent of - the sacrifices we would be willing to sacrifice for our own sin. Oh, and yes, he really did blank on the place of Christ's birth (bless his heart)! He forgot his recorder, so this was recorded on his new iPhone SE.info_outline Homily on the Conception of the Mother of God
Among other things, in this homily Fr. Anthony demonstrates why it is so difficult to preach well on sex (it's hard to say anything useful without saying something that offends liturgical sensibility).info_outline Homily - Christ loves the Rich Man
Homily on Ephesians 5:18-19 and St Luke 18:18-27. Christ loved the Rich Young Ruler. He wasn't manipulating him (e.g. for money or control), but was trying to get him to rise above his feelings and find freedom to that he could enjoy eternal life.info_outline Homily- Duran Duran, Monty Python, and the Feast
Homily on Luke 13:10-17. What does Duran Duran (and Monty Python) have to do with the Feast and evangelism? In Fr. Anthony's finals-addled mind: it's all part of the pattern. Gospel: St. Luke (14: 16-24). Then He said to him, “A certain man gave a great supper and invited many, and sent his servant at supper time to say to those who were invited, ‘Come, for all things are now ready.’ But they all with one accord began to make excuses. The first said to him, ‘I have bought a piece of ground, and I must go and see it. I ask you to have me excused.’ And another said,...info_outline Homily - Bringing Grace to a Messy World
St Luke 18:35-43. The healing of the blind beggar. Three points: Jesus did not stay in one place. Jesus Christ is and was God. It is fitting that He reside in the throne room of God, surrounded by the cherubim and seraphim, with His holiness reflecting off all the angels and archangels around Him. But as the being of perfect love, He had to act on behalf of his beloved children (US!). So He took flesh and became man. Some would have expected Him to take up residence in the Temple or in the Governor’s House. But instead He lived among common men and women and,...info_outline Class - Interpreting Nativity Scripture through Hymnography
Nativity Bible StudySession Two: Interpretation through hymnography Review: What is the Bible? What isn’t it? It is NOT the Logos! (St. John 1: 1-18) It is not a complete historical account (St. John 21:25) It is not self evident (Acts 8:26-35) Interpretation is of the Lord, through Christ (Genesis 40: 8; St. Luke 24: 13-32) Like the Ethiopian Eunuch, we need the Church to interpret the Scriptures for us. The services of the Church are celebratory and poetic interpretations of the events described in Scripture. Historical narratives speak to the head while musical...info_outline
Our Faith: Orthodox Christianity
Questions for consideration: does God just work through ideas and the heart, or does He work in the physical world, too? How about mankind? Is there such a thing as a blessing? A curse? How do they work?
- God is un-created. He made this world as an expression of His Love. He made man in His image to be the steward of creation. Creation was designed to respond to our touch and to our care (as a reflection of how it responds to His touch and care).
- We failed in our first calling as good stewards. We were cast out of the Paradise where blessings were meant to compound eternally. But creation still responds to our touch and to our care.
- Alas, we have become a curse to the earth; “Cursed is the ground because of you; through painful toil you will eat food from it all the days of your life. It will produce thorns and thistles for you, and you will eat the plants of the field. By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken for dust you are and to dust you will return.” (Genesis 3: 5-7)”
- Christ is the “New Adam” (Romans 5); He has restored humanity’s ability to be the good steward of creation. Note that this is accomplished by those who unite themselves to Him in His Holy Church.
Mysteries (not as in “strange”, but as in the way the ineffable God is made known and accessible.
- Baptism. The theology of Theophany (the Baptism of Christ); “The Jordan turned back!” The Psalms are full of language about how God has tamed nature. Our baptisms are not just symbolic of an inward change. The water is blessed, the old man dies through immersion and is brought up a new man in Christ. Because it is a real change, it is meaningful for a baby to be baptized. Moreover, this allows the child to grow up in Christ and not just waiting for Him.
- Chrismation. The seal of the Holy Spirit (2 Corinthians 1:21-22; 1 John 2:20). The physicality is through the oil, which was prepared by the Patriarch on Holy Thursday. The anointing with chrism makes us a “christ”, an anointed one!
- Communion. The Body and Blood of Christ. This is the central Mystery of the Christian Church. Instituted by Christ Himself, the Gospel and Epistle references make is clear that it has always been the central rite of believers and more than just a symbol or remembrance. The physicality here is obvious.
- Confession. The “Second Baptism”, with tears in the place of water (God accepts even “a portion of a tear”). We are all sinners and there can be no salvation without repentance. Confession was done in the midst of the Church; now the priest stands in for all the people. The “seal of confession.” It is more than counseling and more than the repentance the believer does on his knees at home (St. James 5:16; St. John 20:23).
- Holy Unction. The healing ministry of the Church in its most iconic form (St. Mark 6:13; St. James 5:14).
- Marriage. This is one of the greatest icons of the Church: the union of two live in love through Christ (St. John 2:1-11; Ephesians 5:32).
- Ordination. The laying on of hands (1 TImothy 5:22). Bishops, priests, deacons, subdeacons, readers, taper bearers.
- Funerals. Prayer. Silence. Loving touch. Listening ear.
An Apology for Orthodoxy: It is radically Incarnational. It takes God’s call for us to be stewards - and annointed ones - seriously. It also takes our own incarnation (psycho-somaticism) seriously. It also takes our pride seriously.
Next week: Orthodoxy as the medicine for pride.