Spørsmål og Svar av Fader Serafim Rose, California, USA (+1982) ╰⊰¸¸.•¨* Norwegian

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ORTHODOXY OF MY HEART

Spørsmål og Svar 

av Fader Serafim Rose, California, USA (+1982)

Spørsmål: Kunne du ha sagt litt om Helligånden i den ortodokse lære og, i den sammenheng, synet på ikke-ortodokse sakramenter – om Helligånden er til stede i dem?

Svar: Vår Herre Jesus Kristus sendte ned Helligånden på pinsedagen, 50 dager etter Hans oppstandelse, 10 dager etter Han selv fór opp til himmelen, for å bli hos Kirken helt til tidens ende. Historisk sett, var det én Kirke Han grunnla.

Det har hendt i disse tider at folk har henvendt seg til historie for å finne denne Kirken. Ta, for eksempel, historien om Kirken i Uganda. På 1920 tallet, studerte to unge seminarister fra Uganda ved en anglikansk presteskole og begynte å se at den lære de ble gitt der ikke var den samme lære de fant i kirkefedrene. De begynte derfor å tenke at romersk-katolisismen måtte være svaret – at dette måtte være den oldtidlige Kirke. I ”jakten på den sanne, oldtidskirken” (som de kalte den), dro de for å studere ved en romersk-katolsk presteskole og igjen så at den lære de mottok der var noe annet en de gamle kirkefedrenes. De begynte å si, ”Hvis sannheten kan endres slik, hvor er da Kristi sannhet?” Og da hørte de om den ortodokse tro og gikk gjennom all slags strev for å finne ut hvor den var. Først fant de noen som kalte seg selv ortodoks men som var en sjarlatan, og delte ut det han kalte sakramenter. Når en gresk lekmann fortalte dem at det var noe ”rart” ved ham, så de dette, omvendte seg, og startet søket på nytt. Den første ortodokse biskopen de traff var ikke en spesielt god biskop, og sa, ”Å, det er ikke noe å bry seg om. Alle religioner er like, dra tilbake til anglikanerne.” Men de lot ikke dette fraråde dem. Til slutt fant de en ortodoks biskop som lærte det han skulle, og de ble ortodokse. I dag sprer Kirken seg gjennom Afrika: gjennom Uganda, Kenya, Zimbabwe, Tanzania, osv. Vi har til og med opptak av gudstjenestene deres, som er veldig imponerende. De har tatt bysantinsk, gresk, sang og, uten å prøve å endre den (de synger bare på deres egen måte, på deres eget språk), høres den veldig ærverdig ut, med en lokal afrikansk variant. De gjorde med bysantinsk sang det samme grekerne gjorde når de fikk den hebraiske.

Så disse afrikanerne søkte historien og fant ut at det er én Kirke som kommer ned til oss direkte fra Kristus og lærer det som ble holdt i oldtiden: den ortodokse Kirke. Fra et historisk perspektiv, kan du også se at de andre kirkene har gått bort fra dette: romersk-katolisismen først i det 11. århundre, når spørsmålet om pavens plass i Kirken endelig kom opp for alvor, og paven ikke godtok det ortodokse svaret, og tok hele vestkirken med seg.

Til denne dag, handler Helligånden i den ortodokse Kirke. I de fleste vestlige, protestantiske grupper, kalles det de har sjeldent for sakramenter, så du hadde kanskje ikke sett etter Helligåndens nåde i noe de heller ikke selv anser som sakramenter. Romersk-katolikker, så klart, og noen få andre grupper ser på seg selv som å ha sakramenter. Selv hadde jeg sagt at de sanne sakramenter, i den forstand at Kristus innstiftet dem, finnes kun i den ortodokse kirke: og de som bruker navnet på sakramenter, prøver å gjøre det beste de kan med dem – det er noe mellom sjelen og Gud, og det Gud ønsker å gjøre med den sjelen – det er Hans affære. Kanskje det er mer enn noe psykologisk; jeg vet ikke – det må Gud bestemme. Men hjelpemidlene Han innstiftet i Kirken har kommet ned til oss i dag i den ortodokse Kirke. Man kan faktisk se ved historisk undersøkelse at vi gjør det som ble gjort i oldtidskirken. Filip, for eksempel, tok den etiopiske hoffmannen ned til elven og døpte ham på akkurat samme måte som det vi gjør: tre neddykkelser i Treenighetens navn, Fader, Sønn og Hellig Ånd. Det er derfor ortodoksien er kjent for å være så ”gammeldags”: vi beholder de gammeldagse måtene som kom ned til oss fra Kristus, apostlene og Kirkens tidlige fedre.

Spørsmål: Kan du si noe om det ortodokse synet på ikke-kristne religioner?

Svar: Kristus kom for å opplyse menneskeligheten. Det er mange religioner utenfor Hans åpenbaring der tilhengerne er alvorlige – ikke bare djeveldyrkere – og der sjelen virkelig prøver å finne Gud. Jeg vil si at, før disse menneskene hører om Kristus, er disse religionene greie så langt de rekker, men de kan aldri føre deg til målet. Målet er det evige liv og himmelens rike, og Gud kom i kjødet for å åpne dette for oss. Derfor er kristendommen sann; du kan peke på de forskjellige sammenlignbare deler av sannheten i andre religioner, og de er ofte veldig dype, men de åpner ikke himmelen. Bare når Kristus kom til jorden og sa til røveren, ”Du vil være med Meg i Paradis,” ble himmelen åpnet for mennesker.

Spørsmål: Så har de som ikke har hørt om Kristus ingen tilgang til sannheten?

Svar: De som aldri har hørt om Kristus? – det må Gud bestemme. I det Gamle Testament hadde ingen hørt om Kristus heller, og så kom Kristus, og forkynte for dem i dødsriket. Også Hl. Johannes Døperen, som vi tror kom til dødsriket først, før Kristus, og forkynte at Kristus skulle komme dit for å frigjøre alle som ønsket å bli frigjort, som ønsket å tro på Ham. Så Gud kan åpne sannheten for dem som ikke hadde en sjanse til å høre: dvs. som ikke fornektet Evangeliet men ikke hørte det. Men så snart du mottar åpenbaringen, da har du mye større ansvar enn alle andre. Noen som mottar åpenbaringen om at Gud har kommet i kjød og deretter ikke lever i samsvar med den – det er mye verre for ham enn for noen hedensk prest eller slikt.

Oversatt fra Fr. Seraphim Rose, God’s Revelation to the Human Heart, Platina, CA: St. Herman of Alaska Brotherhood, 1997, s.39-42

Kilde:

http://www.norsk-ortodoks.com

http://www.norsk-ortodoks.com/2013/06/sprsmal-og-svar.html

DEN ORTODOKSE KATOLSKE KIRKE

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Link: St Sabbas the Sanctified Orthodox Monastery in Harper Woods, Michigan, USA

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in Harper Woods, Michigan, USA

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Η ένταξη της “Εκκλησίας των Χίπις” στην Ορθόδοξη Εκκλησία με τη βοήθεια του π. Seraphim Rose της Platina της California, ΗΠΑ (+1982)

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FAITHBOOK – ORTHODOXY

Η ένταξη της “Εκκλησίας των Χίπις” στην Ορθόδοξη Εκκλησία με τη βοήθεια του π. Seraphim Rose της Platina της California, ΗΠΑ (+1982)

… Το 1979 ο πάστορας Μάριον Κάρντοζα, που συνδέθηκε με το Ευαγγελικό Ορθόδοξο Κίνημα, άρχισε να γράφει στον π. Σεραφείμ συγκινητικές επιστολές εκφράζοντας την επιθυμία του να εισέλθει πιο βαθιά στην Ορθοδοξία.

Εκείνη την περίοδο η εκκλησία του, που ήταν κοντά στο Σάντα Κρουζ της Καλιφόρνιας – ονομαζόμενη «Εκκλησία των χίπις» επειδή περιελάμβανε νέους αναζητητές με κουλτούρα «αντικοινωνική – περιθωριακή» – δεν είχε γίνει δεκτή από την κανονική Ορθόδοξη Εκκλησία και, στην πραγματικότητα, δεν είχε σχεδόν καμιά επαφή με την παραδοσιακή Ορθοδοξία και τον μοναχισμό της.

Τον Αύγουστο του 1980 ο π. Σεραφείμ έγραψε στον πάστορα Κάρντοζα προκειμένου να βρεθούν από κοντά:

“Έχω λάβει τη δεύτερη επιστολή σας και έχω πολύ συγκινηθεί από το επείγον της επιθυμίας σας να βρείτε τις αληθινές ρίζες του Χριστιανισμού… Είθε ο Θεός να ανταμείψει την αναζήτηση από σας της αληθινής Ορθοδοξίας. Ο ίδιος τη βρήκα είκοσι χρόνια πριν, μετά από μια άκαρπη περιπλάνηση στις ασιατικές θρησκείες, και δεν αμφιβάλλω ποτέ ότι αυτή είναι η αληθινή Εκκλησία που θεμελιώθηκε από τον Κύριό μας Ιησού Χριστό. Οι παγίδες στο δρόμο της αναζήτησης που μας οδηγεί στην Εκκλησία του Χριστού είναι πολλές, όπως ο ίδιος έχετε ήδη συνειδητοποιήσει. Ο ίδιος πιστεύω πως, εάν κάποιος είναι απολύτως ειλικρινής και αληθινός, και δυσπιστεί για τις απόψεις και τα συναισθήματά του, ο Θεός θα τον οδηγήσει στο να βρει την Εκκλησία Του. Θα είμαι στη Σάντα Κρουζ το Σαββατοκύριακο μετά την Εργατική Γιορτή για να μιλήσω σε μια θρησκευτική διάσκεψη της «Ρωσικής γλώσσης» εκεί, και θα ήμουν πολύ ευτυχής να σας συναντήσω έπειτα, καθώς και τα μέλη της κοινότητάς σας εάν επιθυμείτε… Σας στέλνουμε ακόμη μερικές ορθόδοξες εκδόσεις. Παρακαλώ, προσευχηθείτε στο Θεό να κάνει τη συνάντησή μας καρποφόρα”.

Όταν ο π. Σεραφείμ πήγε να επισκεφτεί την εκκλησία στις 5 Σεπτεμβρίου, ένας ενορίτης που τον είδε έξω είπε στον πάστορα Κάρντοζα: «Είναι ένας βαρύς κολλητός εκεί έξω». Ο πάστορας, φοβισμένος ότι επρόκειτο για ένα μέλος μιας συμμορίας μοτοσικλετιστών, άνοιξε την πόρτα και είδε για πρώτη φορά στη ζωή του έναν ορθόδοξο μοναχό. Ο π. Σεραφείμ μίλησε μαζί του για δύο ή τρεις ώρες. Και καθώς σηκώθηκε στο τέλος της συζήτησής τους για να φύγει, αγκάλιασε τον πάστορα. «Ο Θεός είναι σε αυτό το μέρος» είπε έντονα. «Μείνε σε αυτή την πορεία».

Αργότερα ο π. Σεραφείμ έγραψε στο Χρονικό του: «Μια καλή συνάντηση – (ο πάστορας) έχει διαβάσει πολύ για την Ορθοδοξία και φαίνεται να την αποδέχεται στην καρδιά του».

Ο π. Σεραφείμ είδε ότι η εκκλησία, έχοντας προέλθει από ένα προτεσταντικό υπόβαθρο, είχε πολλά ακόμη να μάθει, αλλά πίστευε πως, εάν οι άνθρωποι συνέχιζαν να αναζητούν τη Βασιλεία του Θεού, όλα τα πράγματα θα προστίθεντο σε αυτούς [η έκφραση από το κατά Ματθαίον κεφ. 6, στίχ. 33]. Εκτίμησε ειδικά την προσπάθειά τους να σώσουν τα θύματα της σημερινής αναρχικής κουλτούρας – κάποτε ήταν ένας τέτοιος και ο ίδιος.

Μετά από την ανάπαυση [=την κοίμηση] του π. Σεραφείμ, ο πάστορας Κάρντοζα χρειάστηκε μια μεγαλύτερη εκκλησία για την αυξανόμενη κοινότητά του. Μια ιδεώδης εκκλησία ήταν διαθέσιμη στην πόλη Μπεν Λόμποντ αντί του ποσού των 250.000 δολαρίων, αλλά η κοινότητά του δεν είχε καθόλου χρήματα εκείνη την εποχή. Παίρνοντας λίγο χώμα από τον τάφο του π. Σεραφείμ στην Πλατίνα, το έριξε πάνω στην έκταση της εκκλησίας και ζήτησε από τον π. Σεραφείμ την ουράνια μεσολάβησή του. Την επόμενη μέρα η κυρία που πουλούσε την εκκλησία είπε στον πάστορα πως θα μπορούσε να μετακομίσει αμέσως και να μην ανησυχεί για την άμεση πληρωμή.

Η κοινότητα προσχώρησε στη συνέχεια στην Ορθόδοξη Εκκλησία, έφτασε να περιλαμβάνει πάνω από τριακόσιες οικογένειες και έγινε ευρέως γνωστή ως μία από τις πιο ένθερμες νεοφώτιστες κοινότητες στην Αμερική. Ο αρχικός πάστοράς της αποδίδει το θαύμα της απόκτησης της εκκλησίας του Μπεν Λόμποντ στις προσευχές του π. Σεραφείμ από τον ουρανό (*). Παίρνοντας το όνομα Σεραφείμ από ευγνωμοσύνη στον π. Σεραφείμ, υπηρετεί τώρα ως ιερέας της Ορθόδοξη Εκκλησίας του Αγίου Ιννοκεντίου (Ρωσική Ορθόδοξη Εκκλησία της Διασποράς) στον ποταμό Ρόγκι του Όρεγκον.

(*) Η εκκλησία περιελάμβανε δύο ορθόδοξες κοινότητες προτεσταντικού υποβάθρου, στο παρελθόν γνωστές ως Ευαγγελική Ορθόδοξη Εκκλησία και Αγία Ορθόδοξη Εκκλησία. Πριν ενωθούν ως μία εκκλησία, οι κοινότητες είχαν βρεθεί στην ίδια περιοχή και είχαν μείνει πολύ συνδεδεμένες. Ο πάστορας που προαναφέρθηκε ήταν ο ηγέτης της τελικής ομάδας.

Από το βιβλίο: Ιερομόναχος Δαμασκηνός (Κρίστενσεν), Πατήρ Σεραφείμ Ρόουζ, η ζωή και τα έργα του, τόμος Γ΄, Μυριόβιβλος 2009, σελ. 510-512.

Πηγή:

http://o-nekros.blogspot.com/2019/09/2-1982.html

ΝΕΚΡΟΣ ΓΙΑ ΤΟΝ ΚΟΣΜΟ

Becoming Orthodox – Jim Forest, USA & the Netherlands

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USA OF MY HEART

ROMAN CATHOLICS MET ORTHODOXY

EDELWEISS OF MY HEART

Becoming Orthodox

by

Jim Forest, USA & the Netherlands

Source:

Jim & Nancy Forest

Becoming Orthodox

JIM & NANCY FOREST

I am sometimes asked how the son of atheist parents ended up not only a Christian but a member of the Orthodox Church.

In fact it wasn’t so big a leap as it sounds. For starters my parents weren’t people for whom atheism was a religion unto itself. Their atheism seemed to mainly to do with being on the Left. Their real interest was in the down-and-out — people who were being treated like beasts, underpaid or jobless, trapped in slums, without health care, etc. When I was growing up, they were both Communists. It was part of Marxist dogma that there was no god. For them it was not so much a question of agreeing with that tenet of Marxism as not disagreeing. In fact both of them had been shaped and inspired by their religious roots. Mother was a Methodist Communist, my father a Catholic Communist. Mother’s parents, both devout Methodists, raised their children to take Christianity seriously, and with an eye to its social implications. Dad, a fervent Catholic in his youth, had once looked forward to becoming a priest.

I was born in November 1941 in the Vatican of Mormonism, Salt Lake City, Utah. At the time my Father was working as regional organizer for the Communist Party and my Mother was a social worker. When I asked about Mormons later in life, Mother spoke with respect of the ways Mormons helped each other when anyone was out of work or facing other troubles. However, she tended to judge religion by how attentive its members were not just to each other but to the woes of the world. On that score, the Mormons didn’t impress her.

During the several years that followed, I have only splinters of memory. There is a photo of me when I was about a year old, standing upright while my mother, wearing a beret and smoking a cigarette, is sitting on a park bench in a Chicago park. Later we lived in Denver, where my brother, Richard, was born in 1943. Dad was in the Army part of the Second World War, stationed in Hawaii. In 1944 Dad fell in love with a Communist Party co-worker and filed for divorce. During the next decade, he was an occasional visitor whose home was far away. Remarkably, divorce didn’t seem to embitter Mother. I cannot recall her ever speaking ill of Dad.

Following the divorce, my mother, brother and I moved to Red Bank, New Jersey. This was the town where Mother had grown up in. While her parents by then had both died, her sister and brother-in-law were living there. It took some good will and squeezing, but we lived with them until we had a house of Continue reading “Becoming Orthodox – Jim Forest, USA & the Netherlands”

Reason #1: the ever-changing church – Why I have converted to the Eastern Orthodox Church

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http://cominghomeorthodoxy.wordpress.com

COMING HOME – ORTHODOXY

USA OF MY HEART

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Reason #1: the ever-changing church

Why I have converted to the Eastern Orthodox Church

Source:

http://journeytoorthodoxy.com

Reason #1: the ever-changing church

JOURNEY TO ORTHODOXY

This series of articles are from the “Becoming Orthodox” blog.

This is the first in a series of posts highlighting reasons why I have converted to the Orthodox Church. They are listed in no particular order. Some are big, important reasons; others may be small, wonderful but non-essential reasons. I hope they offer food for thought.

A few months ago I read an article in Christianity Today that highlighted a Christian movement in Mexico. It’s been awhile since I read the article and I can no longer recall the particulars, but one line really stood out: “How will the church in Mexico continue to change?” asked the columnist.

If the church is the pillar of truth (1 Timothy 3:15), then it should be unchanged since the day that it was founded by Jesus. Yet in any particular church group (save one) you will find numerous changes. Roman Catholics have a pretty long history, but they change the rules all the time. Protestantism is no different, being that it was borne out of a desire for change; a desire that certainly continues to this day when we have thousands of different denominations.

I’m disturbed by all of these changes. Truth doesn’t change. Neither should the Church.

 

Deep Roots In Fresh Soil – Orthodox Christianity Comes To Erie, Colorado, USA

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http://conversionstoorthodoxy.wordpress.com

CONVERSIONS TO ORTHODOXY

USA OF MY HEART

Deep Roots In Fresh Soil

Orthodox Christianity comes to Erie, Colorado, USA

250-member St. Luke grew from tiny Lafayette church established nearly two decades ago

By John Aguilar

Source:

http://journeytoorthodoxy.com

Deep Roots In Fresh Soil

JOURNEY TO ORTHODOXY

The building is brand-new, the land never before scraped, but the site in Erie where St. Luke Orthodox Christian Church now sits has roots going back nearly two millennia.

A vivid, larger than life-size image of the Virgin Mary, accompanied by a young Jesus, stretches her arms out above the altar. The Messiah — surrounded by painted prophets — gazes down from the dome inside the church’s temple, which is adorned with Byzantine arches and columns.

There’s no organ here — all music is chanted or sung a cappella. There are no statues — warm-hued iconography is the rule.

Standing inside St. Luke evokes a different time, a different era.

”It’s the one that was established by the Lord and the apostles,” said the Rev. David Mustian, pastor at St. Luke. ”When people look at the Orthodox Church, it feels new to them, but when they start digging, they see it has old Continue reading “Deep Roots In Fresh Soil – Orthodox Christianity Comes To Erie, Colorado, USA”

The Gift of Orthodoxy – Elizabeth Huestis, USA & Australia

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CONVERSIONS TO ORTHODOXY

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The Gift of Orthodoxy

by Elizabeth Huestis, USA & Australia

Source:

http://journeytoorthodoxy.com

The Gift of Orthodoxy

JOURNEY TO ORTHODOXY

St. Paul speaks of being “an Apostle out of due time” in the sense that he did not know Jesus first-hand, and did not travel around with Jesus the way that the other Apostles did. Yet God chose him particularly to have a special and useful place in the Church. In the same way, converts are not natural inheritors of Orthodoxy in the same way as are those people born in traditionally Orthodox countries and cultures. But God takes us from all sorts of places, adopting us in a special way, making us a part of His Church in a way that we would have no natural inherited right to. (Someone born Greek or Serbian or Russian would normally inherit Orthodoxy.)

Because God has chosen to give us Orthodoxy outside of normal means, perhaps we tend to cherish it more and also to feel the obligation to share it with those who do not have the gift and also to help those who have inherited it to understand and appreciate it better. This becomes more true when in retrospect it is possible to see that our becoming Orthodox was not just a Continue reading “The Gift of Orthodoxy – Elizabeth Huestis, USA & Australia”

Ancient Faith Radio: Saint John Maximovitch of Shanghai & San Francisco (+1966) – July 2

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USA OF MY HEART

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Ancient Faith Radio:

Saint John Maximovitch of Shanghai & San Francisco (+1966)

July 2

This brightly-shining Saint of our own day was born in Russia in 1896. In 1921 his family fled the Russian Revolution to Serbia, where he became a monk and was ordained a priest. From the time of his entry into monastic life he adopted a severely ascetical way of life: for the rest of his life he never slept in a bed, sleeping only briefly in a chair or prostrated before the icons. He ate one meal a day, in the evening. Teaching seminarians in Serbia, he instructed them each day to devote six hours to divine services, six hours to prayer (not including the divine services!), six hours to good works, and six hours to rest (these six hours obviously included eating and bathing as well as sleeping). Whether his seminarians followed his counsels we do not know, but he himself not only followed but exceeded them.

In 1934 he was made Bishop of Shanghai (in the Russian Church Abroad), where he served not only the Russian émigré community but a number of native Chinese Orthodox; from time to time he served the Divine Liturgy in Chinese. When the Communists took power in China, he laboured tirelessly to evacuate his flock to safety, first to the Philippines, then to various western countries including the United States. He served as Bishop in Paris and Brussels, then, in 1962 was made Archbishop of San Francisco. Throughout his life as monk and hierarch he was revered (and sometimes condemned) for his ascetical labours and unceasing intercessions. During his life and ever since, numerous miraculous healings of all manner of afflictions have been accomplished through his prayers.

Once, in Shanghai, a caretaker, investigating strange noises in the cathedral after midnight, discovered Bishop John standing in the belltower, looking down on the city and praying for the people. Years later, when he visited Holy Trinity Monastery in Jordanville, New York, the priest responsible for hosting him found the saint walking through the halls of the monastery, standing outside the door of each room and praying for the monk or seminarian sleeping within. When the Archbishop had prayed outside each room, he returned to the beginning of his circuit and began praying again; and so he spent the entire night

Even as Archbishop, he lived in near-absolute poverty. His appearance was striking: His cassock was made of blue Chinese “peasant cloth,” crudely decorated with crosses stitched by orphans who had been in his care in Shanghai. His Bishop’s “miter” was often a cloth cap to which he had glued paper icons. Even in the United States, even while serving the Divine Liturgy (which he did every day), he went barefoot in all seasons. (Eventually, after he was hospitalized with an infected foot, his Metropolitan ordered him to wear shoes; thereafter, he wore sandals). Needless to say, he was an embarrassment to those who like their bishops to make a more worldly appearance, but among his various flocks throughout the world, there were always those who recognized him as a Saint in his own lifetime.

Following his repose in 1966, a steady stream of healings and other miracles was accomplished through his intercessions, and in 1996 he was glorified as a Saint of the Church. His incorrupt and wonder-working relics can be venerated at his cathedral in San Francisco. At St John’s funeral, the eulogist told his mourners (and all of us): because Archbishop John was able to live the spirituality of the Orthodox Church so fully, even in modern, western, urban society, we are without excuse

Footnote: An acquaintance of Monk John once met him on a train in Serbia. When asked his destination, Monk John replied, “I’m going to straighten out a mistake. I’ve gotten a letter meant for some other John whom they intend to make a bishop.” The same person met him again on his return journey and asked if he had been able to resolve his problem. John answered, “The mistake is much worse than I thought: they did make me a bishop.”

(From Ancient Faith Radio)

Source:

http://simplyorthodox.tumblr.com

SIMPLY ORTHODOX

Video: Orthodox Church Plants Seeds in Moses Lake, Washington, USA

http://washingtonofmyheart.wordpress.com

WASHINGTON OF MY HEART

Orthodox Church Plants Seeds in Moses Lake,

Washington, USA

The Mane Man – An Interview with Troy Polamalu of Pittsburg Steelers Team, Samoa & USA – Journey to Orthodoxy

An Interview with Troy Polamalu

The Mane Man

By

Gina Mazza

Pittsburgh Magazine, August 2009

Source:

http://journeytoorthodoxy.com

http://journeytoorthodoxy.com/2010/08/24/wild-interview-with-troy-polamalu/

JOURNEY TO ORTHODOXY

Football is a given: How was this year’s Super Bowl experience versus XL? Tomlin versus Cowher? Goals for the coming season?

Fatherhood is new in Polamalu’s life since the birth of his son, Paisios, named after a beloved contemporary Greek Orthodox monastic, Elder Paisios, on Oct. 31, 2008. Has daddy-dom been life-changing? Will he encourage his son to play professional sports? How’s that
beautiful new mom doing?

And last but not least: Faith. In order to properly meet Polamalu where he lives, this is the requisite, the grounding force that gives meaning to everything he does, every play he makes. Polamalu’s evident gratitude to the one who made him is marbled throughout our talk – from his training regime to his travels to Mount Athos, a monastic site in Greece, a place he calls “heaven on earth.”

While he has a reputation for being one of the NFL’s fiercest players, Polamalu would prefer “Tasmanian angel” over “Tasmanian devil” because his ball game is about glorifying God. “Football is part of my life but not life itself,” he says. “Football doesn’t define me. It’s what I do [and] how I carry out my faith.”

Whether shooting a Coke Zero commercial or running up the sand hills on Manhattan Beach to train – which he’s probably off to do after this interview – Polamalu, 27, is refreshingly modest and introspective, choosing his words as precisely as he picks his spots on the gridiron. He’s intense when the Continue reading “The Mane Man – An Interview with Troy Polamalu of Pittsburg Steelers Team, Samoa & USA – Journey to Orthodoxy”