May 23rd, 2006


The Sacrament of Existence

In Orthodoxy there is not such a sharp line between the sacred and profane as there is in certain Western traditions. Perhaps this stems out of the magnificent focus on Christ as a Cosmic Redeemer. For in the East, Christ was not so much seen as a “personal savior”, but as a Savior of the Cosmos - of whom persons are the most important part. Thus, in His incarnation, He came to “make all things new”, or to re-make them, to restore them to a place of communion with God; so that once again God could look upon His world and say “And it was good”. Indeed, this goodness is most sacramentaly manifested in the waters of baptism and in the bread and wine of the Eucharist, but it is not limited to these alone. He is “everywhere and fillest all things” as is proclaimed in the liturgy, and in this knowledge the world suddenly becomes glorious. There is a certain “magic”, even to the mundane. There is communion in the concrete, the shrub, the wind and the pool of water. In Christ we find the great restoration of all things: each piece of creation once again has the potential to be a church, a house of worship and unity.  All of creation, even the ugliest and most easily ignored persons, places and things are being renewed in Christ. One might ask: even those persons who deny Christ? Yes, there can be no other way. For all of human nature was marred by Adam and all of human nature is restored in Christ. In this Christ is the savior of the whole world, though some do surely reject Him despite His many gifts: the tragedy of freedom.

Plus I really enjoy the smell of incense.

Religious Arguments

The Athonite monk was walking along and was greeted by a Greek young man who loudly demanded, "Give me one reason to believe in God!" The opportunity was golden, according to many. The Athonite was silent for a moment, then calmly answered, "No," and continued on his way.

-Source Unknown