The prayer of a humble heart that is not matched by the actions of a humbled body can often be something less than it should be.

In my previous article I compared children’s use of play to the place of ritual words and actions in the life of the Church. I absolutely did not mean to imply that one thing is like the other. I mean to say clearly that they are very much the same […]

Among the most natural things children do is play. Depending on how you define play, it is among the first activities in which we engage.

How connected are we? Do your actions, thoughts, feelings, have an effect on me even if I am unaware (or on the other side of the world)?

In our interactions with other people, our hearing can be very selective. We can imagine that noting the words spoken is sufficient.

The hand of God is often unseen both by us and by those who oppose us. The mystery of the Cross is the most prominent example of it.

The scandal of the Incarnation, God-becoming-man, is the seeming contradiction of the utterly transcendent God and the particularity and limits of human existence.

Grace is the very life of God. It sustains our world  in its existence. It works good despite the best (or worst) of our evil intentions.

The Christian quest to see God would be bizarre if it were removed from this desire to be seen by God, to be known of Him.

If there is a striking and distinguishing characteristic of Orthodox thought, it is the reality of communion, of active participation in the life of God.

To serve God in this world, we need to accept Him as God. We cannot manage Him, nor even manage our relationship with Him.

We experience the world in an iconic fashion. A major difficulty for us is that we have lost the vocabulary of iconic reality.