In Homily 43, St. Isaac speaks of three areas of ‘discipline,’ or areas in which we must guide or rule our life. Proper discipline in these areas leads to purity. These three areas are bodily discipline, leading to purification of the body; discipline of the mind, leading to purification of the soul; and spiritual discipline, leading to purification of the mind.

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."

Fr. Michael answers two questions about the passions.

Too often we say that we love the sinner but hate the sin; however in practice, I don’t think the sinners can tell the difference. May God help us to care for the bodily needs and to lovingly honour our neighbours, especially those we disagree with, and let us strive in appropriate measure to be diligent in our life of prayer and in our ascetic disciplines so that even without a word we may influence our neighbour to turn from what is evil to what is beautiful.

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.

A very wise nun once said something like this: “If you have an evil thought, dismiss it; but if you can’t dismiss it, don’t dwell on it; but if you can’t stop dwelling on it, don’t speak it; but if you can’t keep from speaking it, don’t act on it; but if you can’t keep from acting on it, don’t do it again; but if you do do it again; seek help to find repentance.” The point she was making was this: salvation starts where you are.

"Most of us most of the time will be attending to the first stage of the spiritual struggle: the purification of our senses through ascetic discipline, the control of the passions and developing the habit of attention. But even as we are focused mostly on this first stage, it does not mean that, by God’s Grace, we might not also have small clumps, small glimpses of illumination here and there growing in the field of our soul also. And who knows, maybe with time and continued struggle, deep in the heart of one of those little groves, in the darkest, most undisturbed part, who knows maybe the seedling of a great cedar is taking root."

Spiritual Letters is a collection of letters written in the early part of the twentieth century by a Roman Catholic priest—and I highly recommend it to English speaking Orthodox Christians who want to be encouraged in prayer.

You will often hear people speak of the importance of having balance in our lives. And generally speaking, it is a good idea to have a balanced life. This is especially true if by having balance in our lives we mean that we try to avoid extreme attitudes or behaviours. However, the trouble with the concept of having balance in our lives is that it is not a Christian concept. That’s not to say that the concept is not useful to Christians. It can be quite useful in some contexts to think of having balance in one’s life. It can be useful especially in identifying when something is wrong in our life—when we feel that our life is out of balance. Nevertheless, using the concept of balance as a criterion for the Christian life can also be dangerous.

"In our awkward attempts to love the needy, we discover our own poverty. They may hunger for bread, but we hunger for righteousness. In clothing the naked, we see our own nakedness, our complete lack of virtue. In visiting the prisoner or the sick we discover that we are imprisoned by habits of prideful and judgemental thought; we are sick with selfish passions and desires. When we do the outer work that Jesus speaks of, we discover the inner meaning that Jesus is referring to." Here is the article that Fr. Michael refers to: http://blogs.ancientfaith.com/prayingintherain/2015/10/your-kingdom-come-the-sorting-parables/.

The spiritual tools of prayer, fasting, and alms-giving are connected; they flow into one another. And all three have one goal, have one purpose, have one thing that they are supposed to do in our life. All the tools that the Church gives us exist to make us more like Christ.

Fr. Michael begins a series discussing St. Maximus the Confessor's 400 chapters about love.

Fr. Michael continues discussing the teachings of St. Maximus the Confessor.

Those whose minds are set on the good and the holy, tend to see goodness and even the glory of God in just about everyone they meet. A holy man or woman feels compassion and love for everyone, even those who to most of us seem to have nothing about them worthy of love or compassion. They can see the glory of God in a very broken human being because they themselves have been illumined and shine with God’s glory.

"Those in the monastic life have spiritual fathers and mothers to help them in obtaining humility. We in the world have the very life in the world itself to humble us. "

Fr. Michael Gillis shares from St. Isaac the Syrian (homily 62), in which St. Isaac offers us the metaphor of a manuscript in rough draft to help us understand why on-going repentance is important for Christians regardless of their real or imagined state of spiritual maturity.

"The danger...is that any systemization of spiritual realities is both wrong and thus misleading. Systems, definitions and diagrams of the inner life are, in a sense, by definition wrong because they are an attempt to reduce to something that is merely rational that which transcends our rational capacity. The spiritual life is known and experienced, but because it is supra-rational, it cannot be spoken of in rational categories. Which does not mean that it cannot be spoken of at all. Irony, metaphor, and apophatic statements can sometimes point toward supra-rational, inner realities, or to what such realities are not. However, the word ‘sometimes’ is key."

And those who are outside the Orthodox Church, even those outside any kind of Christian faith whatsoever, what about these? Could these be the poor, the blind and the lame of today? As the Gentiles were outside the ancient covenant with Abraham, yet were invited, even compelled into the Kingdom of the Messiah because of the unbelief of many of the Jews, will we Christians be spared if we do not ourselves put on Christ? Is it possible that those not so nearly blessed as we are, those blind to the Creed, poor without the Divine Liturgy, and lame in regard to faith, will not these, perhaps, be the ones compelled into the Kingdom of Heaven while those of us with every blessing, yet distracted by every worldly concern, are left outside? St. Paul tells us to consider both the goodness and the severity of God.

For all that Christ accomplished for our salvation at Pascha, it remains still for us to receive it. And for us to receive the resurrected Life, we have to thirst for it. All of the blessings and gifts and graces of heaven are ours through Christ, but God will not force them on us. God will only give us the heavenly gifts if we thirst for them.

I have found that it is usually better for me to say nothing at the beginning, at the moment I feel like saying something. At that moment, it is usually best not to say anything because if I say something the very moment I feel like saying it, the juice is not sweet. It’s sour. And no matter how true or right what I have to say is, all the hearer notices is the sour, bitter, angry or judgemental note hidden in my words.

In Orthodox Christian marriage, the wife is the queen, crowned and exalted at the head of the household; however, she is also the intercessor, standing submissively behind her husband, receiving his full attention and quietly interceding on behalf of the household. In this image is revealed the mystery of Christ and the Church, the mystery of the miraculous transformation of water into wine, of what is natural into what is above nature, of what is merely human into what is divine.

When we celebrate the Cross, we are not so much remembering the Crucifixion of Christ, as much as we are remembering the salvation that Christ’s Crucifixion has brought us and all the ways that we too are crucified with Christ. You see Christ did not suffer so that we would not have to suffer. Rather, Christ suffered on the Cross to be with us in our suffering, to lead us to the Resurrection through our suffering.

It seems whenever there is a crisis, people begin to see possible predictions and warnings about such times in the scripture. And certainly Christ does warn us to be prepared for the End, and to recognize that various tribulations and “wars and rumours of wars” would be the ongoing signs that the End is near. However, the scriptures themselves also tell us that we are already in the Last Days. That is, from the time of the Apostles we have been in the “last hour,” and already “many antichrists have come” (1John 2: 18). For just as the Kingdom of Heaven is near (at hand) at all times, so too, the End is always near.

On October 8, we commemorate two Sts. Pelagia of Antioch. The first is a virgin martyr, and the second is a repentant harlot, sometimes referred to as St. Pelagia the former courtesan of Antioch.

Fr. Michael Gillis has us look at the world we find ourselves in. We are mentored by media that exploits and seduces us for its own profit, political leaders whom we know are lying, businesses that we know are cheating us and an educational system piloted by women, men and “others” who want to obliterate basic human nature. It seems we find ourselves, like young prophet Samuel, being raised in a corrupt and predatory culture. Yet nevertheless, like the prophet Samuel, we too can grow into very holy people, people who can learn to listen for God even as we are surrounded by innumerable sins and evil influences.

Is it possible to flee to the desert a little bit? No and yes. No, you can’t flee a little bit, for fleeing a little bit is not fleeing at all. But yes, you can flee a little bit, if that little bit is complete. Here’s what I mean. We are all called to flee the world, in the sense of fleeing the sinful ways of the world. But we are not all called to flee in the same way. St. Isaac the Syrian, also known as St. Isaac the Solitary, wrote letters and homilies for hermits, those who had fled the world in the most complete and literal way. Much of the wisdom of these letters and homilies can help anyone flee to the desert completely, even if they only flee completely a little bit.

Last night I attended a prayer service in the street in front of the Coptic Orthodox Church that was burned down early Monday morning. Although some evidence points toward arson, arson has not been proven and no motive has yet been identified. However, there has been a recent spike in violence against churches (vandalism, arson and threats), some sources report over 200 significant incidents in Canada since June. Many of us may be wondering what we should do. Well, I think we should do what our Coptic Orthodox brothers and sisters are doing. We should pray and love.

All suffering, however, regardless of its apparent immediate source, can be understood as the wrath of God. But we must never forget that we call it God’s wrath because of how we feel and how we experience it, not because God is at all angry or vengeful. Rather, God both allows and brings about suffering in our lives as a doctor treating a patient. What patient after major surgery has not experienced the wrath of the physical therapist? Healing the body is often painful.

I write a weekly letter for our community and this week I thought I would share this letter with a broader audience. We celebrated the Feast of the Nativity of the Theotokos this week. Mary the Mother of God was born into a world full of oppression and confusion, yet she was able to become the Holy dwelling place of God. We too, especially at this time of government restrictions and all of the heightened rhetoric of political campaigns—all too radicalized and spun by social media, news outlets, social prophets, and advertising—we too may feel that we are living in an increasingly oppressive and confusing world. While we are not suffering under the occupation of a foreign army, as was Israel during the lifetime of the Mother of God, still many of us are angry and stressed out by the restrictions being imposed on us, whether we agree with them or not.

Keep nurturing the disciplines and activities that tend to produce the fruit of the Spirit, and work to avoid the activities or relationships or situations that stir up your passions. This is what the Church calls asceticism.

Our assurance must be in God Himself. Our assurance cannot be in being right, for we are human. Yes, being right is important, and we should strive for orthodoxy (ortho is Greek for ‘right’). We are the Orthodox Church, after all. However, we are also human. We are limited, do not know everything and are easily deceived. Our trust has to be in God, not in man.

Fear and anger, however, seem to trump common sense and faith in God. Fear and anger open in us a floodgate of animal passions making it seem appropriate to demonize (or de-humanize) those we disagree with. Fear and anger release our inner muskox ready to trample those who are less clear thinking than we are, less concerned for liberty or the common good than we are, less eager to create a just and safe society than we are—or at least that’s how it appears to us. And we don’t have time to listen, truly listen, to one another. Fear and anger create urgency so that we don’t have time to listen, we don’t have time to care, we don’t have time to be Christians.

The work of the Holy Spirit in our lives always takes place on two levels, both on the level of what is outside us or what comes to us, and on the level of what is within us or how we receive what comes to us.

Is there a difference between men and women in regard to theosis? Short answer: No. Long answer: Every human being is unique. Gender is part of that uniqueness.

We live in a generation that has been taught to tie their personal identity to their imagined sexual preferences. Consequently, it is difficult to help people who struggle with sexual passions to find hope and repentance. However, the teaching of holy fathers such as St. Isaac the Syrian and St. Barsanuphius of Gaza provide a very helpful alternative to the world’s way of thinking about such passions. For these saints, same-sex attraction is a passion like any other. It is not part of one’s identity, but is a parasitical passion, resisted and struggled against as all other passions are.

There is strength in humility.

One of the problems with vainglory, according to St. Isaac the Syrian, is that “it hands that person over to” either fornication or pride. But before we can talk about how vainglory hands one over to either fornication or pride, we need to understand what vainglory is. Nowadays the word vain means to have a high opinion of oneself, but that is not what it originally meant, nor what it means in the Bible or in the hymnology of the Church. This is why many English-speaking Orthodox Christians have no idea what vainglory means.

It is time for a public confession from the chief hypocrite.

"The grace of God is not in the man who does not love his enemies."

Fr. Stephen begins his verse by verse study in the Gospel according to St. Luke. This first episode give an introduction to the book. (Please note that the first 2 episodes will not have the same high quality audio as all of the subsequent ones.)

Fr. Stephen De Young kicks off the study of the Acts of the Apostles with background information.

Fr. Stephen De Young begins the study of 1 Thessalonians.

Fr. Stephen De Young concludes the discussion of Chapter 1 of St. Paul's First Letter to the Thessalonians.

Fr. Stephen De Young takes us through the second chapter of St. Paul's First Letter to the Thessalonians.

Fr. Stephen De Young discusses St. Paul's First Epistles to the Thessalonians, Chapter 3.

Fr. Stephen De Young discusses 1 Thessalonians 4:1-12.

Fr. Stephen De Young concludes the discussion of 1 Thessalonians.

Fr. Stephen De Young begins the discussion of St. Paul's Second Epistle to the Thessalonians (1:1-2:4).

Fr. Stephen De Young concludes the discussion of 2 Thessalonians (2:5 to 3:18).

Fr. Stephen De Young sets the stage for discussions on St. Paul's Epistles to Timothy and Titus (plus Philemon).