Fr. Michael uses the examples of the Prodigal Son and the Wise Thief to talk about unity and freedom.

Fr. Michael shares reflections from his presentation on Theosis at the Orthodox Institute, held this past weekend at Antiochian Village. This is Part 1.

Fr. Michael shares reflections from his presentation on Theosis at the Orthodox Institute, held earlier this month at Antiochian Village. This is Part 2.

Fr. Michael shares reflections from his presentation on Theosis at the Orthodox Institute, held earlier this month at Antiochian Village. This is Part 3.

Fr. Michael shares reflections from his presentation on Theosis at the Orthodox Institute, held earlier this month at Antiochian Village. This is Part 4.

Fr. Michael shares reflections from his presentation on Theosis at the Orthodox Institute, held last month at Antiochian Village. This is Part 5.

Fr. Michael concludes his reflections from his presentation on Theosis at the Orthodox Institute, held last month at Antiochian Village. This is Part 6. Here is a link to the written text of his presentation: holynativity.blogspot.com/2014/11/st-isaacs-three-degrees-of-knowledge.html.

Fr. Michael shares from St. Isaac the Syrian. "St. Isaac advises us that when we find ourselves confronting either tedium or despondency, we need to call to mind why we are doing what we are doing. Why do I pray? Why do I read my bible? Why do I do any spiritual discipline that I do? I do it because I desire the hidden, spiritual realities. I desire to know God. St. Isaac tells us that we must allow this desire to generate expectation in us: expectation that God will come to my aid, expectation that soon something hidden will indeed be revealed to me; expectation that this simple act of being diligent and hanging in there will indeed bear fruit."

Fr. Michael shares on Thomas Sunday, "Those who doubt, those who fear, those who hide and shut the doors are not cut off from the One who appears in rooms with closed doors."

Archimandrite Aimilianos of Simonopetra Monastery, in the first half of a transcribed (and then translated) speech called “The Progression of the Soul” speaks of stages to the beginning of the spiritual journey. Archimandrite Aimilianos tells us that strength really is about standing naked before God and before ourselves. Faithful application of strength and the power of the will is to deny our self-justifying delusions and unlike our forefathers and foremothers to step naked out of the bushes and to present ourselves to God without excuse, without prettying ourselves up first, embracing all of our weakness, all of our shadows, all of our inability and insignificance.

If we want to see God, where do we begin? Archimandrite Aimilianos says that we must begin with what we can do. We can seek; we can come to God with longing. In other words, if you want to see God, you have to want to see God. I’m not being redundant. There is wanting, and then there is wanting. I can want to become a doctor, for example; but if I don’t want to become a doctor more than I want to play video games, more than I want to hang out with my friends and more than just about anything else, I will never become a doctor. There is wanting, and then there is really wanting: wanting so much that it is pretty much all I want. And so we might say that if you want to see God, you have to want to see God more than just about anything else.

After the introductory address of “Our Father in heaven,” the Lord taught His disciples to make three commands.

Someone, apparently a young adult, wrote me recently and asked about prayer. This person was having a hard time discerning the difference between worry and prayer. He or she was wondering if prayer, although salutary to ourselves, really does have an effect on those we pray for. Particularly, this person was worried about and/or praying for his or her parents who seemed to be getting further and further apart. Did God hear his/her prayers for them? Do a child’s prayers really make any difference for the parents?

In Homily 42, St. Isaac the Syrian makes an interesting statement about spiritual guidance. He says, “Do not seek advice from a man who does not lead a life similar to your own, even if he be very wise.” St. Isaac goes on, “Confide your thoughts to a man who, though he lack learning, has experience in things, rather than to a learned philosopher who speaks on the basis of speculations, having no actual experience.” For St. Isaac, and many Orthodox spiritual writers, both ancient and modern, it is very important to seek advice from those who have actually lived and experienced the things that you are seeking advice about.

Fr. Michael shares from Homily 47 of St. Isaac the Syrian. "Knowledge is not something to be held in contrast to love; but rather, knowledge is the beginning of a process or journey that leads to love. Knowledge is the infancy of love. And just as a July apple is hard and green and bitter, so knowledge when its growth into love has been hindered, only makes us proud (pride being the spiritual equivalent of the upset tummy that comes from eating green apples). But when knowledge has matured, St. Isaac tells us, it ‘surmounts’ even what is natural to attain to love."

We all benefit when we receive one another, when we recognize and encourage the strengths in others, when we submit to the maturity and giftedness of others, then the Church is the Church and we are all saved together.

When I can just be at peace with the fact that I am a mess, but that I am God’s mess (God’s beloved mess), then I don’t have to prove anything. Rather, I can just be my broken self.

If we are really interested in helping others who are sick, who are in sin, and who have fallen, then St. Isaac tells us, “know that the sick are in greater need of loving care than of rebuke.”

St. Isaac the Syrian refers to zeal as a guard dog. He refers to sinful and unwanted thoughts and impulses as birds that fly around our soul. Zeal is the guard dog that barks and warns us that these unwanted thoughts are there and motivates us to chase these birds away.

A reader wrote to Fr. Michael Gillis that he had begun to discover himself through Buddhist meditation despite 25 years of Orthodox Christian practice. The reader asked for Fr. Michael's perspective.

The following is my response to one of my catechumens to the question of why the Orthodox Church practices a closed communion: Basically, Communion creates and defines our community, our being one with one another in Christ—i.e. eating of the one bread and of the one cup. Historically, some people/groups separated themselves from the communion of the Church through heresies or immorality or aligning themselves with a heretical bishop. Therefore, they are not in communion, not part of the one Church—at least as far as we can identify the Church as a concrete divine/human institution (not to be confused with “all who will be saved in heaven,” which only God knows). Anyone can return to communion with the one Church through repentance and Chrismation (or whatever specific rite the bishop decides). We do not have open communion because we don’t want to say people are part of the Church who are not part of the Church—or at least whom we can’t identify as part of the Church. This would be dangerous for them (eating and drinking condemnation to themselves) and dangerous for us (through Communion we become one with one another.

Fr. Michael examines Jesus's exhortation to "take heed that you do not despise the little ones."

Fr. Michael Gillis reflects on the life and writings of 20th century Catholic author, Flannery O’Connor. "Good in this broken world is always something under construction. The grotesque—physical, moral and spiritual—that presents itself to us as the terribly deformed face of a cancer ridden child very often hides from us the Grace of God at work constructing good in that person’s life. How many people have I dismissed because I have connected the visible cancer of a terribly confused and broken moral or spiritual life with the “grotesquerie of sin”? How often have I failed to see, failed to even look for the good under construction, the glimmer of Grace at work in a life disfigured by the brokenness of sin? Truly the thought of this question overpowers me sometimes."

Just as surely as there is a time of sowing, there is a time of reaping. God changes us and touches the hearts of others through our prayers, our giving and our service to others. Seeds become trees and trees change the environment. Sowing is hard. Trees grow slowly, almost imperceptibly. It requires faith and often tears.

Fr. Stephen continues the study of Luke, at chapter 1, verse 39.

Fr. Stephen continues the study of Luke 7.

Fr. Stephen continues his discussion of Luke 8.

Fr. Stephen continues discussing Luke, Chapter 9.

Fr. Stephen continues his discussion of Luke, chapter 10.

Fr. Stephen continues the discussion of Luke 11.

Fr. Stephen continues the discussion of Luke, Chapter 13

Fr. Stephen continues Luke, Chapter 17.

Fr. Stephen continues the discussion of Luke, chapter 18.

Fr. Stephen discusses Luke 19:29-44.

Fr. Stephen De Young continues the discussion of John 1.

Fr. Stephen DeYoung continues the discussion of St. John's Gospel, chapter 3.

Fr. Stephen De Young continues discussing John, Chapter 5.

Fr. Stephen De Young continues his discussion of John, Chapter 8.

Fr. Stephen De Young continues his discussion of the Gospel of John, Chapter 11.

Fr. Stephen De Young continues his discussion of John, Chapter 12.

Fr. Stephen De Young continues his discussion on the Gospel of John, Chapter 16.

Fr. Stephen De Young wraps up the discussion of John, Chapter 17.

Fr. Stephen De Young carries on with the discussion of the Gospel of John, Chapter 19.

Fr. Stephen De Young finishes his discussion of John, Chapter 20

Fr. Stephen De Young continues his discussion of Acts, Chapter 2.

Fr. Stephen De Young continues his discussion of the Acts of the Apostles, Chapter 4.

Fr. Stephen De Young concludes the discussion of Acts, Chapter 8.

Fr. Stephen De Young concludes his discussion of Acts, Chapter 9.

Fr. Stephen De Young wraps up his discussion of Acts, Chapter 10.

Fr. Stephen De Young wraps up his discussion of Acts, Chapter 16.