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Orthodoxy Quotes

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Orthodoxy Quotes

“To share out your soul freely, that is what metanoia (a change of mind, or repentance)really refers to: a mental product of love. A change of mind, or love for the undemonstrable. And you throw off every conceptual cloak of self-defense, you give up the fleshly resistance of your ego. Repentance has nothing to do with self-regarding sorrow for legal transgressions. It is an ecstatic erotic self-emptying. A change of mind about the mode of thinking and being.”

LoveRelationshipsRelationRepentanceBeingRepentOrthodoxySelf GivingEastern OrthodoxyYannarasMetanoiaEighth Day BooksIntersubjectivityKenoticOrthodox Ontology
Book:Variations on the Song of Songs
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“Archaeology is a deeply conservative discipline and I have found that archaeologists, no matter where they are working, have a horror of questioning anything their predecessors and peers have already announced to be true. They run a very real risk of jeopardizing their careers if they do. In consequence they focus--perhaps to a large extent subconsciously--on evidence and arguments that don't upset the applecart. There might be room for some tinkering around the edges, some refinement of orthodox ideas, but God forbid that anything should be discovered that might seriously undermine the established paradigm.”

TruthCareersConservativeQuestioningOrthodoxyPredecessorsJeopardyArchaeology
Book:Magicians of the Gods: The Forgotten Wisdom of Earth's Lost Civilization
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“Social development is quite like memory consolidation in the human brain. Important memories meticulously get imprinted from old dying neurons to newly born neurons and unimportant memories fade away while making way for new memories to flourish. Such should be the course of societal progress.”

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Book:Mucize Insan: When The World is Family
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“Many [Tudor-era religious radicals] believed then, exactly as Christian fundamentalists do today, that they lived in the 'last days' before Armageddon and, again just as now, saw signs all around in the world that they took as certain proof that the Apocalypse was imminent. Again like fundamentalists today, they looked on the prospect of the violent destruction of mankind without turning a hair. The remarkable similarity between the first Tudor Puritans and the fanatics among today's Christian fundamentalists extends to their selective reading of the Bible, their emphasis on the Book of Revelation, their certainty of their rightness, even to their phraseology. Where the Book of Revelation is concerned, I share the view of Guy, that the early church fathers released something very dangerous on the world when, after much deliberation, they decided to include it in the Christian canon." [From the author's concluding Historical Note]”

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Book:Revelation
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“All Protestants are Crypto-Papists,’ wrote the Russian theologian Alexis Khomiakov to an English friend in the year 1846. ‘ . . . To use the concise language of algebra, all the West knows but one datum a; whether it be preceded by the positive sign +, as with the Romanists, or with the negative − as with the Protestants, the a remains the same. Now a passage to Orthodoxy seems indeed like an apostasy from the past, from its science, creed, and life. It is rushing into a new and unknown world.’ Khomiakov, when he spoke of the datum a, had in mind the fact that western Christians, whether Free Churchmen, Anglicans, or Roman Catholics, have a common background in the past. All alike (although they may not always care to admit it) have been profoundly influenced by the same events: by the Papal centralization and the Scholasticism of the Middle Ages, by the Renaissance, by the Reformation and Counter-Reformation, and by the Enlightenment. But behind members of the Orthodox Church — Greeks, Russians, and the rest — there lies a very different background. They have known no Middle Ages (in the western sense) and have undergone no Reformations or Counter-Reformations; they have only been affected in an oblique way by the cultural and religious upheaval which transformed western Europe in the sixteenth and seventeenth centuries. Christians in the west, both Roman and Reformed, generally start by asking the same questions, although they may disagree about the answers. In Orthodoxy, however, it is not merely the answers that are different — the questions themselves are not the same as in the west. (p.1–2)”

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Book:The Orthodox Church
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“I arrived in Constantinople not a week ago with great joy in my heart because I was to meet the most pious prince, Justinian Augustus, defender of orthodoxy and of the Roman Empire. But yea, where I sought the most Christian Emperor, I have found, instead, Diocletian.”

CatholicismHeresyOrthodoxyJustinianTheodoraDiocletianMonophysitismParaphrase Liber PontificalisPope Agapetus
Book:Belisarius Book III: Rome the Eternal
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“When we speak with our children, we should be really listening to them. Sometimes Christian adults have only half an ear for children, unless perhaps they speak about God.... Even when we are busy, we have to feel whether a small child’s question is serious enough to make us interrupt what we are doing, because the opportunity to answer that question may not occur again. A child has to reach a certain maturity before serious answers can be postponed.”

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Book:Children in the Church Today: An Orthodox Perspective
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“Once, when Geronda Joseph underwent a great temptation, he went into the desert to pray, and as he was crying out to God, he saw a vision of a large, beautiful bird singing. In a moment, he found himself in Paradise where there were many birds. The birds were angels, and among them was the large bird, singing and keeping the bass note. Imagine that! He saw it with his own eyes!”

OrthodoxOrthodoxyMonastic LifeMonasticismGreek OrthodoxHomilyMonastic TraditionsGreek Orthodoxy
Book:Daily Quotes from "Words of the Heart" by Gerondissa Makrina Vassopoulou
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“We should defend one another, for we are brothers—especially we who are of one Faith. There is an example of this in history. Once, when an official delegation of Constantinopolitan dignitaries was sent to the Saracens to negotiate peace, the Saracens argued that Christians disobeyed God’s commandment. They said: “Why do you Christians disobey Christ’s commandment to love your enemies, but instead persecute and kill us?” Now, a certain Cyril was part of this delegation. His answer to the Saracens was: “If, in a certain law, there are two commandments that must be fulfilled, which man shall be more righteous, he who fulfills both commandments or he who fulfills only one of them?” The Saracens answered, “He that fulfills both, of course.” Then Cyril said, “As individuals we forgive our enemies, but as a community we lay down our lives for one another. For the Lord has said that there is no greater love than to lay down one’s life for one’s neighbor. As a community we protect one another and lay down our lives for one another. Not only is your aim to enslave us physically, you also aspire to enslave us spiritually. It is for this reason that we defend ourselves. This, therefore, is justified.”

OrthodoxyCrusadesOrthodox ChristianityForgive Your EnemiesCyrilElder ThaddeusLay Down Our Lives For OthersOn Serving God And NeighborOur Thoughts Determine Our LivesSaracens
Book:Our Thoughts Determine Our Lives: The Life and Teachings of Elder Thaddeus of Vitovnica
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“The Lord vouchsafed us to be in His likeness, but the Lord is so meek and lowly that wert thou to see Him, from much joy thou wouldst want to exclaim, "O Lord, I melt with Thy grace!" but at that moment thou art unable to utter a single word concerning God, for thy soul is transformed from the abundance of the Holy Spirit. Thus it was with St. Seraphim of Sarov - when he beheld the Lord, he was unable to speak.”

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Book:A Year in the Holy Spirit with Saint Silouan the Athonite: - A Calendar of Daily Quotes
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“[The Lord] is exceedingly meek and lowly, and when the soul sees Him she is all transformed into love for God and her neighbour...becomes meek and lowly herself. But if a man lose grace, he will weep like Adam cast out of paradise.”

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Book:A Year in the Holy Spirit with Saint Silouan the Athonite: - A Calendar of Daily Quotes
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“When a small child calls out, "I want bread! I am hungry," does his mother not...prepare him something to eat? Likewise, if all day we call out, "We want to be saved!...Lord Jesus Christ, have mercy on us." will Christ not send us His mercy?”

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Book:Daily Quotes from "Words of the Heart" by Gerondissa Makrina Vassopoulou
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“The purpose of judgment must be that the one you are judging should mend his ways, and you must be compassionate with every soul...and in all things preserve a clear conscience yourself. Then deep peace will reign in mind and soul.”

OrthodoxChristian QuotesOrthodoxyAncient WisdomOrthodox ChristianityMonastic LifeMonasticismGreek OrthodoxOrthopraxyCatechumen
Book:A Year in the Holy Spirit with Saint Silouan the Athonite: - A Calendar of Daily Quotes
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“We believe that true freedom means not sinning, in order to love God and one's neighbour with our whole heart and our whole strength. True freedom means constant dwelling in God.”

OrthodoxChristian QuotesOrthodoxyAncient WisdomOrthodox ChristianityMonastic LifeMonasticismGreek OrthodoxOrthopraxyCatechumen
Book:A Year in the Holy Spirit with Saint Silouan the Athonite: - A Calendar of Daily Quotes
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“And the Mother of God - what was her love for the Lord, her Son? No human being can conceive of the nature of her love save the Mother of God herself. But the Spirit of God opens our eyes to love. And in her was and is this same Spirit of God, Which is love, and therefore he who has come to know the Holy Spirit is able in part to conceive of the nature even of her love.”

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Book:A Year in the Holy Spirit with Saint Silouan the Athonite: - A Calendar of Daily Quotes
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“When the soul is full of the love of God, out of infinite joy she sorrows and in tears prays for the whole world, that all men may come to know their Lord and heavenly Father. There is no rest for her, nor does she desire rest, until all mankind delights in the grace of His love.”

OrthodoxChristian QuotesOrthodoxyAncient WisdomOrthodox ChristianityMonastic LifeMonasticismGreek OrthodoxOrthopraxyCatechumen
Book:A Year in the Holy Spirit with Saint Silouan the Athonite: - A Calendar of Daily Quotes
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“Prayer comes with praying, as the Scriptures say; but prayer which is only a habit, prayer without contrition for our sins, is not pleasing to the Lord.”

OrthodoxChristian QuotesOrthodoxyAncient WisdomOrthodox ChristianityMonastic LifeMonasticismGreek OrthodoxOrthopraxyCatechumen
Book:A Year in the Holy Spirit with Saint Silouan the Athonite: - A Calendar of Daily Quotes
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“We must be careful not to judge - extremely careful! It is so terrible that it is beyond words! "Judge not, that ye be not judged." Have we kept this? Even if we have no virtue but we don't judge, Christ will save us and take us to Paradise.”

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Book:Daily Quotes from "Words of the Heart" by Gerondissa Makrina Vassopoulou
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“With my sins I am worse than a noisome cur but I began to beseech God for forgiveness, and He granted me not only forgiveness but also the Holy Spirit, and in the Holy Spirit I knew God.”

OrthodoxChristian QuotesOrthodoxyAncient WisdomOrthodox ChristianityMonastic LifeMonasticismGreek OrthodoxOrthopraxyCatechumen
Book:A Year in the Holy Spirit with Saint Silouan the Athonite: - A Calendar of Daily Quotes
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“But Tertullian insists that making choices is evil, since choice destroys group unity. To stamp out heresy, Tertullian says, church leaders must not allow people to ask questions, for it is “questions that make people heretics” — above all, questions like these: Whence comes evil? Why is it permitted? And what is the origin of human beings? Tertullian wants to stop such questions and impose upon all believers the same regula fidei, “rule of faith,” or creed. Tertullian knows that the “heretics” undoubtedly will object, saying that Jesus himself encouraged questioning, saying, “Ask, and you shall receive; seek, and you shall find; knock, and it shall be opened to you” (Matt. 7:7). But Tertullian has no patience with such people: “Where will the end of seeking be? The point of seeking is to find; the purpose in finding, to believe.” Now that the church can provide a direct and simple answer to all questions in its rule of faith, Tertullian says, the only excuse for continuing to seek is sheer obstinacy: Away with the one who is always seeking, for he never finds anything; for he is seeking where nothing can be found. Away with the one who is always knocking, for he knocks where there is no one to open; away with the one who is always asking, for he asks of one who does not hear. The true Christian, Tertullian declares, simply determines to “know nothing ... at variance with the truth of faith.” But when people “insist on our asking about the issues that concern them,” Tertullian says, “we have a moral obligation to refute them. . . . They say that we must ask questions in order to discuss,” Tertullian continues, “but what is there to discuss?” When the “heretics” object that Christians must discuss what the Scriptures really mean, Tertullian declares that believers must dismiss all argument over scriptural interpretation; such controversy only “has the effect of upsetting the stomach or the brain.”

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Book:The Origin of Satan: How Christians Demonized Jews, Pagans and Heretics
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“Honest dissent and unorthodox ideas often promote scientific knowledge. Even though more often wrong than right, unorthodox ideas are apt to stimulate some clear thinking among the orthodox. And from time to time, a doubter makes a basic discovery. But the lysenkoism is quite sterile of ideas and of suggestions for new experiments. It urges a retreat to archaic views, long abandoned with sufficient reason. In this, the lysenkoism is comparable only to the anti-evolutionism in the USA. New arguments and new facts mean just as little to the lysenkoists as they do to the anti-evolutionists.”

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Book:The Pseudoscience Wars: Immanuel Velikovsky and the Birth of the Modern Fringe
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“Orthodoxy is the wide open field within which successful breeding can take place. If one maintains that Jesus was an eater of magic mushrooms or a Martian, then this will not make for fertility. There is not enough in common for there to be intercourse in any sense. How different can two believers be for the encounter to be fertile? This is a complex question which we do not need to explore here. Of course ultimately we must share orthodoxy, but this is not to narrow the scope of the conversation; it is to enter the broad terrain of the mystery, in which we are liberated from the tightness of ideology. It is a serious misuse of language to use the word 'orthodox' to mean conservative or, even worse, rigid. Orthodoxy does not lie in the unvarying and thoughtless repetition of received formulas. As Karl Rahner pointed out, that can be a form of heresy. Orthodoxy is speaking about our faith in ways that keep open the pilgrimage towards the mystery. Often it is hard to know immediately whether a new statement of belief is a new way of stating our faith or its betrayal. It takes time for us to tell.”

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Book:What is the Point of Being a Christian?
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“In the beginning of the eighteenth century, De Maillet made the first serious attempt to apply the doctrine [of evolution] to the living world. In the latter part of it, Erasmus Darwin, Goethe, and Lamarck took up the work more vigorously and with better qualifications. The question of special creation, or evolution, lay at the bottom of the fierce disputes which broke out in the French Academy between Cuvier and St.-Hilaire; and, for a time, the supporters of biological evolution were silenced, if not answered, by the alliance of the greatest naturalist of the age with their ecclesiastical opponents. Catastrophism, a short-sighted teleology, and a still more short-sighted orthodoxy, joined forces to crush evolution.”

ScienceEvolutionScience And ReligionOrthodoxyScience Vs ReligionGoetheJohann Wolfgang Von GoetheCuvierErasmus DarwinGeorges CuvierLamarckBenoit De MailletBenoît De MailletDe MailletJean Baptiste LamarckTreviranus
Book:Advance of Science in the Last Half-Century, The
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“A marriage which does not constantly crucify its own selfishness and self-sufficiency, which does not ‘die to itself’ that it may point beyond itself, is not a Christian marriage. The real sin of marriage today is not adultery or lack of ‘adjustment’ or ‘mental cruelty.’ It is the idolization of the family itself, the refusal to understand marriage as directed toward the Kingdom of God. This is expressed in the sentiment that one would ‘do anything’ for his family, even steal. The family has here ceased to be for the glory of God; it has ceased to be a sacramental entrance into his presence. It is not the lack of respect for the family, it is the idolization of the family that breaks the modern family so easily, making divorce its almost natural shadow. It is the identification of marriage with happiness and the refusal to accept the cross in it. In a Christian marriage, in fact, three are married; and the united loyalty of the two toward the third, who is God, keeps the two in an active unity with each other as well as with God. Yet it is the presence of God which is the death of the marriage as something only ‘natural.’ It is the cross of Christ that brings the self-sufficiency of nature to its end. But ‘by the cross, joy entered the whole world.’ Its presence is thus the real joy of marriage. It is the joyful certitude that the marriage vow, in the perspective of the eternal Kingdom, is not taken ‘until death parts,’ but until death unites us completely.”

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Book:For the Life of the World: Sacraments and Orthodoxy
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“The dominant orthodoxy in development economics was that Third World countries were trapped in a vicious cycle of poverty that could be broken only by massive foreign aid from the more prosperous industrial nations of the world. This was in keeping with a more general vision on the Left that people were essentially divided into three categories - the heartless, the helpless, and wonderful people like themselves, who would rescue the helpless by playing Lady Bountiful with the taxpayers' money.”

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Book:Ever Wonder Why?: and Other Controversial Essays
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“I am no disbeliever in spiritual purpose and no vague believer. I see from the standpoint of Christian orthodoxy. This means that for me the meaning of life is centered in our Redemption by Christ and what I see in the world I see in relation to that.”

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Book:Mystery and Manners: Occasional Prose
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