There are some in the Orthodox Tradition who have said that married couples should abstain from sexual relations during lenten periods. Some have gone so far as to say that this is the teaching of the Church. I am not an expert on such things, so I will not venture an opinion on whether or not it is the teaching of the Church or whether or not it is merely pious opinion. However, since someone has asked me about it, I will share some of my thoughts about it. Follow the blog at blogs.ancientfaith.com/prayingintherain/2016/03/marriage-sex-lent

Every spring I muse on the weeds in my garden. A particularly demonic weed (from my perspective) is convolvulus arvensis: Bindweed. Once you’ve got it, you’ve got it. St. Isaac the Syrian speaks of sin as if it were in our bodies like bindweed.

I feel a little crazy sometimes, like an idiot—not a godly, holy idiot, just a plain, old-fashioned idiot: the kind that boasts of humility and speaks about the virtue of silence.

Deciding to follow Christ or repenting from a besetting sin is only the first step in a very long journey. St. Isaac the Syrian likens this walk with Christ to a soft drop that hallows out a hard rock. It is not the gush of water caused by a sudden cloudburst of enthusiasm that actually changes us (although it often sets a direction). It is not the dramatic move that forms us into the image of our Master. Rather, it is the “small but always persistent discipline” that carves away the hard stone of our sinful passions and smooths our rough edges and undermines the foundation of our delusions about ourselves, about the world and about God. This is why St. Isaac tells us that patience, actually, is the evidence of God’s consolation received secretly, or in a hidden way, in our souls.

It seems the future of the Church, the future of the next Great and Holy Council (or the continuation of the one that has already begun) depends mostly on us, the people: the moms and dads, the brothers and sisters, the laity in general and the married priests and simple monastics. We’re the one’s whose holiness or lack thereof determines the holiness of tomorrow’s generation of leaders in the Church.

Concern over God’s judgement has nothing to do with striving to be better. Concern over God’s judgement is to continually strive to enter God’s rest, to humble ourselves and feel sadness over our wretchedness, and to offer that wretchedness to God as prayer. This is what concern for God’s judgement looks like according to St. Isaac the Syrian.

Fr. Michael discusses how to relate our faith to those who need to hear it: spreading the crumbs that have fallen from our master's table (Mt. 15:27). How do we share our talents with those in need?

Sometimes letters are sent to AFR addressed to no specific person. In such cases various authors, podcasters or bloggers are called upon to respond to the letter. The lot fell to me for this one. Of course, in selecting a person to respond to a question, you don’t necessarily get the best or even most correct answer to the question. You get that person’s answer—given his or her current understanding, knowledge, ability to communicate and level of sleep deprivation. I share the question and my response with you-all in the hope that some of you might find it interesting and even a little helpful—even if you have never wondered about the Hebrew rendering of Hosea 14:2.

Fr. Michael addresses what the word "talent" means (and doesn't mean) in Christ's Parable of the Talents.

"And because such suffering is a temptation to sin, it is also an opportunity to deny Christ. It is an opportunity to curse God or curse man made in the image of God. It is an opportunity to become lost in self pity and never-ending introspection. It is an opportunity to become engrossed in the immediate human or demonic or biological causes, and to ignore God almost completely, as though our suffering and difficult circumstance were happening behind God’s back. The same difficult or painful circumstance becomes for us the means by which we either grow in Christ or in some way deny Him. And of course what is happening to us never makes any sense in the midst of the suffering. That’s part of the temptation. We don’t know why God is letting this happen. We don’t know what God is doing. It just doesn’t make sense. And at that point of confusion, that dark night of the body and soul, all we have left is naked trust, naked hope that God is still God despite all of the evidence to the contrary, despite the pain and confusion and injustice of the situation. Can we say with Job, 'Even if He slay me, yet will I trust in Him'?"

Fr. Michael Gillis reminds us, "Like the prodigal and the harlot and the publican, we bring nothing except failure and a strong sense that we are not worthy to be received. But we come nonetheless. We come because the greatness of our Father’s love extends to the lowest hell of our misery. We come expecting nothing, but asking our merciful God for mercy. We come knowing that we are a compete mess, but that we are God’s nonetheless. We are God’s, mess and all."

Luke 16 contains one of the most difficult to understand parables of Jesus. It is commonly called the parable of the Unjust Steward. For most of my life the parable offended me. Like the Pharisees in 16:14, I want to deride Jesus for telling a parable that, on the face of it, advocates embezzlement. The servant in the parable gets sacked for “wasting” his master’s goods, so the servant decides to earn favor with his master’s debtors by writing off a large part of the debt they owe the master. And what makes this parable particularly hard to stomach is that the master actually commends his servant for doing this. After sacking the servant for wasting his funds, the master commends him for embezzling them. How does that make sense?

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.

Here’s the problem: We so often set ourselves up for failure by thinking our best must mean that we should do what someone else, probably a saint, is doing or has done. And so, without discernment, we force ourselves to complete a rigorous prayer rule or fasting discipline, or to sleep very little, or attend copious church services, or to volunteer at every opportunity—all without discernment, often motivated by a pride that thinks that all we have to do is force ourselves and we will attain the spiritual heights others seem to have attained.

To begin with, we must remind ourselves that salvation is a mystery, and that discerning principles and rules in the scriptures and self consciously applying them to ourselves is no guarantee that we will find salvation. In fact, it seems that this approach to seeking to discover and apply the correct formula or law to his life is exactly the approach used by the ruler who fails to find salvation.

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.

Just about any discipline that has to do with the body, if you really think that discipline is important, is mostly just a matter of making yourself do it; but forgiveness is not merely a bodily matter. Forgiveness is a matter of the soul, of the heart. Forgiveness is not so easy. On its most basic level, forgiveness means that you will not seek revenge. It means that you are letting go of your right to get even. When you forgive someone, you stop punishing them in your mind. It means that you stop rehearsing in your mind how much they hurt you.

Someone recently asked me about how to understand the evil thoughts they experience.

Fr. Stephen De Young gives an overview of the General Epistles of the New Testament.

Fr. Stephen De Young begins the discussion of the book of Genesis.

Fr. Stephen De Young begins the discussion of Genesis 1.

Fr. Stephen De Young continues the discussion of Genesis.

Fr. Stephen De Young continues the discussion of Genesis, Chapter 2.

Fr. Stephen De Young finishes the discussion of Genesis, Chapter 3.

Fr. Stephen De Young begins the discussion of Genesis, Chapter 3.

Fr. Stephen De Young concludes the discussion of Genesis 3.

Fr. Stephen De Young begins the discussion of Genesis, Chapter 4.

Fr. Stephen De Young continues the discussion of Genesis, Chapter 4.

Fr. Stephen De Young concludes the discussion of Genesis, Chapter 4.

Fr. Stephen De Young discusses Genesis, Chapter 5 and the beginning of Chapter 6.

Fr. Stephen De Young continues the discussion of Genesis, Chapter 6.

Fr. Stephen De Young discusses the end of Genesis Chapter 6 and Genesis Chapters 7 and 8.

Parental Advisory: This episode may contain some adult themes Fr. Stephen De Young discusses Genesis Chapter 9.

Parental Advisory: This episode may contain some adult themes. Fr. Stephen De Young discusses Genesis Chapter 10 and the beginning of Genesis Chapter 11.

Fr. Stephen De Young discusses the beginning of Genesis Chapter 12.

Fr. Stephen De Young continues his discussion on the beginning of Genesis Chapter 12.

Fr. Stephen De Young discusses the rest of Genesis Chapter 12.

Fr. Stephen De Young discusses the beginning of Genesis Chapter 13.

Fr. Stephen De Young discusses the rest of Genesis Chapter 13 and the beginning of Genesis Chapter 14.

Fr. Stephen De Young continues his discussion of Genesis Chapter 14

Fr. Stephen De Young finishes his discussion of Genesis Chapter 14.

Fr. Stephen De Young discusses the beginning of Genesis Chapter 15.

Fr. Stephen De Young discusses the rest of Genesis Chapter 15.

Fr. Stephen De Young discusses Genesis Chapter 16.

Fr. Stephen De Young discusses Genesis Chapter 17.

Fr. Stephen De Young discusses Genesis Chapter 18.

Fr. Stephen De Young discusses Genesis Chapter 19.

Fr. Stephen De Young discusses Genesis Chapter 20.

Fr. Stephen De Young discusses Genesis Chapter 21

Fr. Stephen De Young discusses Genesis Chapters 22 and 23