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Names Matter: An Argument for “Orthodox Christianity”

This post is available at Public Orthodoxy, Orthodox Christian Studies Center, Fordham University, March 9th, 2017: People prefer to name themselves…

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The Monk Philosopher in Yaḥyā ibn ‘Adī (d. 974) and Severus Ibn al-Muqaffa’ (d. c. 987)

in Orthodox Monasticism Past and Present, edited by John McGuckin (Piscataway, NJ: Gorgias Press, 2015).

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Beyond the End of the World: My Time on an Offshore Oil Platform

Harvard Divinity Bullentin, 2011.

IN 2005, SEEKING ADVENTURE and the solitude of pilgrimage, I bicycled from my hometown of Lancaster, Pennsylvania, to an Orthodox Christian monastery in West Virginia, where I stayed for three months. From there I continued on to my uncle’s apartment just outside New Orleans. Low on cash, I filled out job applications until, three weeks later, I heard back from one. My uncle drove me to Venice, Louisiana, the southernmost point of the state, affectionately called by Louisianans “the end of the world.” He dropped me off at 4 AM, and I waited for a helicopter to take me still further, past marshes and grassy wetlands, to an oil platform in the Gulf of Mexico.

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Saints of Boston: Icons of Orthodox and Eastern Catholic Churches in Greater Boston

Pluralism Project, Harvard University.

The collage above forms a collective iconostasis, or icon screen, from pictures of Orthodox and Eastern Catholic Churches throughout greater Boston.

In this tradition, Christians believe the Incarnation of the Son of God revealed to all humanity the image of the Father. Through taking human form the entire material world was made holy, the cosmos transfigured. Saints are thought to achieve deification in their lifetimes through the emulation of Christ, fulfilling the role of humanity as created in the image of God. Icons—which in Greek translates as image, likeness, or portrait—are thus images of the images of God. The following slide show features the altars and namesake icons of various Orthodox and Eastern Christian churches of Boston.

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Eternity in the Now: The Church as Curator of Timeless Beauty

In For Such a Time as This: Young Adults on the Future of the Church, edited by Mary Lohre (Valley Forge, PA: Judson Press, 2014).

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The Reflexivity of Love in Fakhruddin ‘Iraqi’s ‘Divine Flashes’ and St. Symeon the New Theologian’s ‘Hymns of Divine Eros’

In Love, Marriage, and Family in Eastern Orthodox Perspective, edited T.G. Dedon & S. Trostyanskiy (Piscataway, NJ: Gorgias Press, 2016).

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The Beauty of Reflection in Gregory of Nyssa

In The Concept of Beauty in Patristic and Byzantine Theology, edited by John Anthony McGuckin (New York: Theotokos Press, 2012).



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