first feb msg?

Looks that way to me.


+   +   +   +   +
Rev. Randy Asburry
Hope Lutheran Church
St. Louis, MO
mailto:r.asburry@...
Blog: http://rasburrysres.blogspot.com

"...we on our part shall not omit doing anything, in so far as God
and conscience allow, that may serve the cause of Christian
unity" (Augsburg Confession, Preface, 13; Tappert, 26).



On Feb 26, 2008, at 11:13 PM, herrdave2_prime wrote:

> first feb msg?
>
>
>



[Non-text portions of this message have been removed]

"You don't become holy by fighting
evil."<http://fatherstephen.wordpress.com/2008/02/27/fasting-without-force/>

*The following is taken from **Wounded by Love: the Life and Wisdom of Elder
Porphyrios*<http://www.amazon.com/Wounded-Love-Elder-Porphyrios/dp/9607201191/re\
f=pd_bbs_sr_2?ie=UTF8&s=books&qid=1204126983&sr=8-2&tag=word08-20>

You don't become holy by fighting evil. Let evil be. Look towards Christ and
that will save you. What makes a person saintly is love - the adoration of
Christ which cannot be expressed, which is beyond expression, which is
beyond… And such a person attempts to undertake ascetic exercises and to do
things to cause himself to suffer for the love of God.

No monk became holy without ascetic exercises. No one can ascend to
spirituality without exercising himself. These things must be done. Ascetic
exercises are such things as prostrations, vigils and so on, but done
without force. All are done with joy. What is important is not the
prostrations we will make or the prayers, but the act of self-giving, the
passionate love for Christ and for spiritual things. There are many people
who do these things, not for God, but for the sake of exercise, in order to
reap physical benefit. But spiritual people do them in order to reap
spiritual benefit; they do them for God. At the same time, however, the body
is greatly benefited and doesn't fall ill. Many good things flow from them.

HT: Fr. Stephen
Freeman<http://fatherstephen.wordpress.com/2008/02/27/fasting-without-force/>

http://orrologion.blogspot.com/2008/02/you-dont-become-holy-by-fighting-evil.htm\
l


[Non-text portions of this message have been removed]

Building the Body of Christ: A Weekend of Spiritual Enlightenment with
Bishop Kallistos Ware <http://www.bombaxo.com/blog/?p=496>


First Discussion: "My Lord and My God: Personal Faith in Christ, the
Savior"<http://www.bombaxo.com/blog/?p=497>

Second Discussion: "Giver of Life: The Holy Spirit in our Daily
Experience"<http://www.bombaxo.com/blog/?p=498>

Third Discussion: "Eternity in the Present: Baptism and
Eucharist"<http://www.bombaxo.com/blog/?p=499>

Delivered on February 22-23 at the Greek Orthodox Cathedral of the
Ascenscion, Oakland, CA. HT: Biblicalia <http://www.bombaxo.com/blog/>

http://orrologion.blogspot.com/2008/02/building-body-of-christ-weekend-of.html


[Non-text portions of this message have been removed]

Emulate the
Pharisee<http://orrologion.blogspot.com/2008/02/virtue-of-pharisee.html>

The Triodion, interpreting Scripture, tells us that we are to not only to
imitate the humility of the Publican, which will justify us, but we are also
to obtain the virtue of the Pharisee. Thus, together, they are the most
perfect or most damnable of men - let us choose carefully.

*Let us make haste to follow the Pharisee in his virtues and to emulate the
Publican in his humility, and let us hate what is wrong in each of them:
foolish pride and the defilement of transgressions.
*
- Lenten Triodion, Sunday of the Publican & Pharisee, Mattins, Canticle 5.
(Ware, STS Press, 2002, p. 105.)

http://orrologion.blogspot.com/2008/02/virtue-of-pharisee.html


[Non-text portions of this message have been removed]

Learning to Swim "In the Very Element of
Orthodoxy"<http://onelatelycome.blogspot.com/2008/02/explaining-difference.html>

One hears that, in foreign lands, people are now learning to swim, lying on
the floor, with the aid of equipment. In the same way, one can become a
Catholic or Protestant without experiencing life at all - by reading books
in one's study. But to become Orthodox, it is necessary to immerse oneself
all at once in the very element of Orthodoxy, to begin living in an Orthodox
way. There is no other way.
  - St. Pavel Florensky (+1943)

http://orrologion.blogspot.com/2008/02/learning-to-swim.html

  Illness =
Fasting<http://thechildrenofgod.blogspot.com/2008/02/on-being-ill.html>

She also said, 'If illness weighs us down, let us not be sorrowful as
though, because of the illness and the prostration of our bodies we could
not sing, for all these things are for our good, for the purification of our
desires. Truly fasting and sleeping on the ground are set before us because
of our sensuality. If illness then weakens this sensuality, the reason for
these practices is superfluous. For this is the great asceticism; to control
oneself in illness and to sing hymns of thanksgiving to God.'

- Amma Syncletica (3rd-4th century)

HT: The Children of
God<http://thechildrenofgod.blogspot.com/2008/02/on-being-ill.html>

http://orrologion.blogspot.com/2008/02/illness-fasting.html


[Non-text portions of this message have been removed]

If Lutherans concede that Luther was trying to reform the Catholic
Church according to more apostolic standards and not found a new
church, how is it they reject Orthodoxy's living continuity of being
that Apostolic Catholic Church?  Moreover, how can they justify sola
scriptura when the Council of Laodicea, which established the NT
Canon, was in the late fourth century, meaning that prior to that
there was only Apostolic practice?  How do they reconcile the fact
that the OT Scriptures which our Saviour and St. Paul quoted were the
Septuagint and not the Msaoretic text?  Does this not constitute
subtracting from Scripture?  Finally, how do they reconcile their
catechesis with the Vincentian Canon, which defines the Catholic Faith
as "that Faith which was was held always, everywhere and by all?"
Especially when the Holy Fathers clearly provide a different exegesis
than the later reformers, some Fathers who had heard the Holy Apostles
preach the Gospel?
R

This list isn't intended as a forum to argue against Lutheranism or its
tenets, but as a resource to explain Orthodoxy to Lutherans that are
interested in what Orthodoxy believes of herself and the orthodox, catholic
Christian Faith.
The Orthodox-Lutheran Dialogue list on YahooGroups would be a better forum
in which to ask Lutherans what they believe and why they are not Orthodox.
  It's Message archives would likely also witness to these issues being
addressed by Lutherans and Orthodox already.
Christopher Orr
Moderator


On Sun, Mar 2, 2008 at 3:02 PM, rmichaelzachary1 <rmichaelzachary1@...>
wrote:

>   If Lutherans concede that Luther was trying to reform the Catholic
> Church according to more apostolic standards and not found a new
> church, how is it they reject Orthodoxy's living continuity of being
> that Apostolic Catholic Church? Moreover, how can they justify sola
> scriptura when the Council of Laodicea, which established the NT
> Canon, was in the late fourth century, meaning that prior to that
> there was only Apostolic practice? How do they reconcile the fact
> that the OT Scriptures which our Saviour and St. Paul quoted were the
> Septuagint and not the Msaoretic text? Does this not constitute
> subtracting from Scripture? Finally, how do they reconcile their
> catechesis with the Vincentian Canon, which defines the Catholic Faith
> as "that Faith which was was held always, everywhere and by all?"
> Especially when the Holy Fathers clearly provide a different exegesis
> than the later reformers, some Fathers who had heard the Holy Apostles
> preach the Gospel?
> R
>
>
>


[Non-text portions of this message have been removed]

*Scripture, Icons, and the World We Know*

*By Fr. Stephen Freeman*

*I ask for grace in writing this, lest I go beyond my ability. It seems to
me well worth saying as discussions of the relationship between Scripture,
dogma and science have surfaced. I offer this as food for thought as well as
a ground of discussion.*

First, I will note an American Protestant tradition (somewhat thin these
days but still present in plenty of places within our culture). What I have
in mind was once known as a "Common Sense" reading of Scripture. If was
built philosophically on Scottish Common Sense philosophy, which held that
we knew things directly and that any person of common sense was, if without
prejudice, able to come to agreement with other persons of common sense. It
was popular in parts of America and at one time (19th century or so) held
absolute sway at Princeton and a number of other institutions, and was
associated with such names as B.B. Warfield, et al. With the gradual demise
of the formal fundamentalist movement after the 1920's, this method became
more of an interesting bit of historical knowledge, though many parts of it
remained within the common treatment of Scripture among conservative
Protestants. Among its assumptions was the "perspecuity" of Scripture - that
is - it was perfectly understandable and interpretable by a person of common
sense who approached it with good will and a desire to know the truth.

Much of this philosophy and theology of Biblical interpretation were a
necessary part of Protestantism. If the Scriptures did not have such a
quality of "perspecuity," then some authority would be in charge of
interpretation - all of which looked like an inevitable return to
"Romanism."

For a history of Fundamentalism in America and its philosophical
underpinnings as well as its various schools of Biblical interpretation, I
highly recommend George Marsden's Fundamentalism and American Culture: the
Shaping of Twentieth-Century Evangelicalism,
1870-1925<http://www.amazon.com/Fundamentalism-American-Culture-George-Marsden/d\
p/0195300475/ref=pd_bbs_sr_1?ie=UTF8&s=books&qid=1207514028&sr=8-1>.
Marsden currently teaches at Notre Dame, though he was at Duke at the time I
studied there. His scholarship on American religion is among the finest
available.

All of this is stated as a prelude to the Orthodox approach to Scripture.
First, it is only fair to say that modern Orthodoxy has more than once had
tremendous influence from both Protestant and Catholic scholarship,
sometimes for the better, sometimes for the worse. Much twentieth-century
work has been to firmly build Orthodox scholarship on the foundation of the
fathers and the Tradition as received within Orthodoxy. I think the study of
Scripture is one of those areas where much work remains to be done (as do
many other areas). That's to say (to my dear readers) - just because you
read a book by somebody who is Orthodox and you like a lot, does not mean
you are necessarily reading definitive Orthodoxy. It's never that easy.

I will offer a quote which I have used before:

"Man," says St. Maximus, "has the absolute need for these two things, if he
wants to keep the right way to God without error: the spiritual
understanding of Scripture and the spiritual contemplation of God in
nature."

  The spiritual understanding of Scripture is a permanent tradition of
Eastern spiritual writing. In this context, St. Maximus also has the
sternest words for those who can't go beyond the literal meaning of
Scripture. Ignorance, in other words, Hades, dominates those who understand
Scripture in a fleshly (literal) way:

  *He who doesn't enter into the divine beauty and glory found in the letter
of the Law falls under the power of the passions and becomes the slave of
the world, which is subject to corruption… he has no integrity but what is
subject to corruption.*

  The exact understanding of the words of the Spirit, however, are revealed
only to those worthy of the Spirit; in other words, only those who by
prolonged cultivation of the virtues have cleansed their mind of the soot of
the passions receive the knowledge of things divine; it makes an impression
and penetrates them at first contact. *This is from Dumitru
Staniloae's*Orthodox Spirituality
*.*

A "so-called" Common-sense interpretation of Scripture, or even the
"literal" reading, if you will, though sometimes correct, is in many
instances not the reading of the Church or of the Fathers and simply leads
us into incorrect conclusions.

I think this is particularly the case when treating the early chapters of
Genesis and seeking to bring them into current scientific dialog. It is
insufficient to say that the "world is now different than God created it,"
thereby attempting to rescue a literal reading of Genesis. In terms of the
creation of the world, St. Maximus tells us that the "Incarnation is the
cause of all things." This pretty much undermines a literal, chronological
treatment of Scripture as in the common-sense tradition.

*Genesis* certainly tells us much about the condition of humanity - of our
turning away from God - but a spiritual reading of that book is certainly
required. particularly in the first few chapters, replete as they are with
messianic reference, etc. To make of those chapters a "common-sense"
description of the creation of the universe and the precise metaphysics of
our fall from grace, is probably to miss most of what those chapters have to
say to us.

The Fathers (and I think particularly of St. Maximus the Confessor here) in
the East really began to tackle the questions of human sin, free will, etc.,
primarily as they thought about Christ and what was revealed to us in Him
about the truth of being human (Jesus was not only fully God, but also fully
man, and thus could alone serve as the example of what it means to be "fully
human"). And this work was not done until the 5th century. Interestingly,
they started there rather than from some sort of systematic theology of the
early chapters of Genesis.

In modern times, Fundamentalists, working within the Common Sense tradition,
saw Darwin's work as the complete undermining of the authority of Scripture.
The entire modern battle between science and the Bible has largely been a
Protestant concern. The terms of that battle have been created largely on
that playing field. When Orthodox step onto the field they are like David
wearing Saul's armor. Something just doesn't fit.

We have interesting verses in Scripture regarding creation. For one, we are
told by St. Paul,

For I consider that the sufferings of this present time are not worthy to be
compared with the glory which shall be revealed in us. For the earnest
expectation of the creation eagerly waits for the revealing of the sons of
God. For the creation was subjected to futility, not willingly, but because
of Him who subjected it in hope; because the creation itself also will be
delivered from the bondage of corruption into the glorious liberty of the
children of God (Romans 8:18-21).

Thus St. Paul makes it quite clear that God made the creation subject to the
same futility and bondage to corruption which we know as human beings and
that the creation will take part in the same redemption that is ours in
Christ Jesus.

When God looks at what He made in Genesis and says, "It is good," is the
statement a comment on things as they are, as they were, or as they shall
be? (or some combination thereof). We know, theologically, that nothing is
"good" except God alone. How could He describe the universe as "good" except
as it comes to be in the finality or completion of its creation when it is
fully united with Him (Ephesians 1:10)?

It was certainly common among the Eastern fathers to see Adam and Eve as
"adolescents" rather than fully completed, already having achieved perfect
image and likeness. St. Irenaeus holds this teaching and it is fairly common
among the Eastern fathers. They do not tend to focus on Genesis and
"original sin" to the extent that became common in the West.

Why do I include icons in the title of this piece? I do so because of the
marvelous theological hint given us in the Seventh Ecumenical Council:
"Icons do with color what Scripture does with words." This is a clear
recognition both of how icons work, but also of how Scripture works. Icons
are windows - they make it possible to see beyond them to something else.
They do not necessarily (in fact rarely) depict anything in a strictly *
historical* manner and yet what they depict is true. I see in Genesis a rich
icon of the creation. Knowing how to read that icon, how to see what is
shown us by God, requires far more than common sense. It requires a purer
heart than I know I have - it requires a relationship with both God and with
creation that I do not yet have. But I do know that it is pointing me beyond
myself and further than my "common sense" would ever take me.

As for science - it has its own rules and ways of reading the universe.
Sometimes science and the faith cross paths. Inasmuch as we both want to
know the truth, we share a common journey. Inasmuch as science seeks to
control the universe, we part ways. But the assumption that there is all one
big truth to which Bible and science both belong - this is part and parcel
of Scottish Common Sense Philosophy, not exactly a part of Orthodox
Tradition. There is much to be discussed by Orthodox in our modern world.
Some of that discussion requires a deeper appropriation of the Tradition.
Some of that discussion requires that we speak about things that science is
making known. But everything requires that we find the Truth at it is
revealed in Christ - wherever and however that is so. Glory to God.


[Non-text portions of this message have been removed]

Is Orthodox Sunday school very different from Lutheran Sunday school? What kinds
of things are the children taught?

Love in Christ,
                 phos
_________________________________________________________________
Get in touch in an instant. Get Windows Live Messenger now.
http://www.windowslive.com/messenger/overview.html?ocid=TXT_TAGLM_WL_Refresh_get\
intouch_042008

[Non-text portions of this message have been removed]

I don't know how different in execution Orthodox SS is from Lutheran
SS.  I would say not so much, but in content they are different, of
course.

We happen to have a wonderful couple teaching our SS.  They teach the
typical bible stories and even biblical things like the fruit of the
Spirit (the children decorated paper fruit and named each one after
the fruit of the Spirit, tied the fruit to branches and had a parade
through coffee hour with them!).  Plus they learn about the lives of
the Saints, the Liturgy, other Orthodox things like iconography and
our SS children even learned to prepare Prospheron!  They each
prepared and stamped small loaves and took them home for baking.

As far as high schoolers go I haven't seen any of the written material
but I have been told the Antiochians have especially good material.



On 4/8/08, phos_hilarion@... <phos_hilarion@...> wrote:
>
> Is Orthodox Sunday school very different from Lutheran Sunday school? What
> kinds of things are the children taught?
>
> Love in Christ,
>                 phos
> _________________________________________________________________
> Get in touch in an instant. Get Windows Live Messenger now.
>
http://www.windowslive.com/messenger/overview.html?ocid=TXT_TAGLM_WL_Refresh_get\
intouch_042008
>
> [Non-text portions of this message have been removed]
>
>

--
Sent from Gmail for mobile | mobile.google.com

The main difference I note is that there is a Sunday School.  Of course, my
WELS churches had Sunday Schools but I never attended because I went to a
WELS parochial school and had catechism/Bible Class and devotion everyday
during the week.  Orthodox churches tend not to have such schools - thought
there are a few exceptions, especially in the Greek Archdiocese.

I teach Sunday School and we tend to focus much less on 'doctrine' as a
memorized, intelletctual fact and more on the practice of the faith.  So,
lots of talk about the services, lives of the saints, the sensory aspects of
the faith (icons, candles, oil, wine, bread, vestments) and pull the
doctrine of the Church out of these examples of the effect doctrine has on
our lives an the life of the Church.

I also see more and more efforts to get kids to know the Bible stories,
since they are integral to understanding the allusions in the services and
hymns of the services outside of Liturgy.

Historically, I think SS was used as a way to help pass on the cultures
immigrant Orthodox came from - of which Orthodoxy and the services were a
major part.  But, this could often devolve into SS as foreign language
class.  I think the focus on the services is natural, but was also perhaps
overly emphasized sometimes due to the fact that the second and third
generation children and grandchildren of immigrant Orthodox couldn't
understand what was going on in the services since they were being served in
a 'foreign' language.  So, explanation of the incarnated forms of doctrine
needed explaining before you could then start looking up bible passages and
stories alluded to in the texts.

Christopher


On 4/9/08, Rosemarie Lieffring <rose.lieffring@...> wrote:
>
>   I don't know how different in execution Orthodox SS is from Lutheran
> SS. I would say not so much, but in content they are different, of
> course.
>
> We happen to have a wonderful couple teaching our SS. They teach the
> typical bible stories and even biblical things like the fruit of the
> Spirit (the children decorated paper fruit and named each one after
> the fruit of the Spirit, tied the fruit to branches and had a parade
> through coffee hour with them!). Plus they learn about the lives of
> the Saints, the Liturgy, other Orthodox things like iconography and
> our SS children even learned to prepare Prospheron! They each
> prepared and stamped small loaves and took them home for baking.
>
> As far as high schoolers go I haven't seen any of the written material
> but I have been told the Antiochians have especially good material.
>
> On 4/8/08, phos_hilarion@... <phos_hilarion%40hotmail.com> <
> phos_hilarion@... <phos_hilarion%40hotmail.com>> wrote:
> >
> > Is Orthodox Sunday school very different from Lutheran Sunday school?
> What
> > kinds of things are the children taught?
> >
> > Love in Christ,
> > phos
> > __________________________________________________________
> > Get in touch in an instant. Get Windows Live Messenger now.
> >
>
http://www.windowslive.com/messenger/overview.html?ocid=TXT_TAGLM_WL_Refresh_get\
intouch_042008
> >
> > [Non-text portions of this message have been removed]
> >
> >
>
> --
> Sent from Gmail for mobile | mobile.google.com
>
>


[Non-text portions of this message have been removed]

Blessed Easter to all of you!

Love in Christ,
phos

_________________________________________________________________
Express yourself wherever you are. Mobilize!
http://www.gowindowslive.com/Mobile/Landing/Messenger/Default.aspx?Locale=en-US?\
ocid=TAG_APRIL

[Non-text portions of this message have been removed]

Alithos anesti!



phos_hilarion@... wrote:

Blessed Easter to all of you!

Love in Christ,
phos

__________________________________________________________
Express yourself wherever you are. Mobilize!
http://www.gowindowslive.com/Mobile/Landing/Messenger/Default.aspx?Locale=en-US?\
ocid=TAG_APRIL

[Non-text portions of this message have been removed]






---------------------------------
Be a better friend, newshound, and know-it-all with Yahoo! Mobile.  Try it now.

[Non-text portions of this message have been removed]

Christ is Risen !
Indeed He is Risen  !



**************Need a new ride? Check out the largest site for U.S. used car
listings at AOL Autos.
(http://autos.aol.com/used?NCID=aolcmp00300000002851)


[Non-text portions of this message have been removed]

"*Christ is risen from the dead, by death trampling down upon death and to
those in the tombs bestowing life*."

Christos anesti!  Alithos anesti!

On Sun, Apr 27, 2008 at 3:59 PM, BPeter Brandt-Sorheim <
donpedrogordo@...> wrote:

>   Alithos anesti!
>
>
>
> phos_hilarion@... <phos_hilarion%40hotmail.com> wrote:
>
> Blessed Easter to all of you!
>
> Love in Christ,
> phos
>
> __________________________________________________________
> Express yourself wherever you are. Mobilize!
>
>
http://www.gowindowslive.com/Mobile/Landing/Messenger/Default.aspx?Locale=en-US?\
ocid=TAG_APRIL
>
> [Non-text portions of this message have been removed]
>
> ---------------------------------
> Be a better friend, newshound, and know-it-all with Yahoo! Mobile. Try it
> now.
>
> [Non-text portions of this message have been removed]
>
>
>


[Non-text portions of this message have been removed]

Indeed He is risen!
Rejoice! :)

--- In LutheransLookingEast@yahoogroups.com, byza7@... wrote:
>
> Christ is Risen !
> Indeed He is Risen  !

*Antiphon 15. Tone 6* *(from the Lenten Triodion, **Holy Friday,
Matins*<http://www.anastasis.org.uk/HWFri-M.htm>
*, tr. Ephrem Lash)*

Today he who hung the earth upon the waters is hung upon a Tree, (x3)
He who is King of the Angels is arrayed in a crown of thorns.
He who wraps the heaven in clouds is wrapped in mocking purple.
He who freed Adam in the Jordan receives a blow on the face.
The Bridegroom of the Church is transfixed with nails.
The Son of the Virgin is pierced by a lance.
*We worship your Sufferings, O Christ* (x3)
*Show us also your glorious Resurrection.*

Many or all of the Paschal services are available in English here:

http://www.anastasis.org.uk/pentecos.htm

The services of Pascha, proper (so, not including the Nocturns service that
began the sevrices of Saturday evening), are found in the Pentecostarion,
which has all of the services from Paschal Matins up to Pentecost.

Christopher

On 4/28/08, krolechka <krolechka@...> wrote:

>   Indeed He is risen!
> Rejoice! :)
>
> --- In
LutheransLookingEast@yahoogroups.com<LutheransLookingEast%40yahoogroups.com>,
> byza7@... wrote:
> >
> > Christ is Risen !
> > Indeed He is Risen !
>
>
>


[Non-text portions of this message have been removed]

by Archimandrite Ephrem Lash

The hymnwriters of the Church take their inspiration from the Holy
Scriptures and the Fathers of the Church, but since the service books are
intended for practical use in the services, they are not supplied with notes
or commentary. Some knowledge of these sources is essential if one is fully
to appreciate the theological richness of these texts.

St Nikodemos of the Holy Mountain in his three volumes of commentary of the
Festal Canons, including all those of Holy Week, is an extraordinary rich
source for the study of these hymns. Sadly, they have never been translated
into English and are not widely read in Greek, being written in elevated
eighteenth century language.

The following [link to a new] version of the Paschal Canon by St John of
Damascus is an attempt to begin to supply this lack.

The Paschal Canon <http://www.anastasis.org.uk/Paschal%20Canon%20Noted.pdf>


[Non-text portions of this message have been removed]

The local pine trees burst forth with crosses on Great and Holy Friday
04-25-08:

(You must be logged into Yahoo to access this photo)

http://xrl.us/bjw47

Christ is risen, alleluia!

      Your recommendations and suggestions are invited for patristic texts and/or
theological studies which may assist in the acquisition and appreciation of a
traditional multi-layered understanding of the psalm texts as
literal/historical, as prefiguring Christ, as signifiying the church catholic
and as reflecting the individual spiritual life.

      Peter Brandt-Sørheim


---------------------------------
Be a better friend, newshound, and know-it-all with Yahoo! Mobile.  Try it now.

[Non-text portions of this message have been removed]

The two Psalms volumes of the ACCS series edited by Oden would be of great
value.  You may also want to check a Scriptural passage listing in Joanna
Manley's work on the Bible and Church Fathers for Orthodox - I can't
remember if there is one in the back.

Christopher


On 4/29/08, BPeter Brandt-Sorheim <donpedrogordo@...> wrote:
>
>   Christ is risen, alleluia!
>
> Your recommendations and suggestions are invited for patristic texts
> and/or theological studies which may assist in the acquisition and
> appreciation of a traditional multi-layered understanding of the psalm texts
> as literal/historical, as prefiguring Christ, as signifiying the church
> catholic and as reflecting the individual spiritual life.
>
> Peter Brandt-Sørheim
>
> ---------------------------------
> Be a better friend, newshound, and know-it-all with Yahoo! Mobile. Try it
> now.
>
> [Non-text portions of this message have been removed]
>
>
>


[Non-text portions of this message have been removed]

I would highly recommend Cassiodorus's three-volume commentary on the
psalms...I think it would fit what you're looking for.  (It is in the
Ancient Christian Writers series, each volume in stock at Amazon.)

I also use Chrysostom's commentaries....wonderful stuff in them, of
course, but his use of typology is more muted, and there isn't
commentary on all the psalms.

Christ is risen!

Subdeacon Randy




--- In LutheransLookingEast@yahoogroups.com, BPeter Brandt-Sorheim
<donpedrogordo@...> wrote:
>
>  Christ is risen, alleluia!
>
>      Your recommendations and suggestions are invited for patristic
texts and/or theological studies which may assist in the acquisition
and appreciation of a traditional multi-layered understanding of the
psalm texts as literal/historical, as prefiguring Christ, as
signifiying the church catholic and as reflecting the individual
spiritual life.
>
>      Peter Brandt-Sørheim
>
>
> ---------------------------------
> Be a better friend, newshound, and know-it-all with Yahoo! Mobile.
Try it now.
>
> [Non-text portions of this message have been removed]
>

_Click  here: More Americans join Orthodox Christian churches - USATODAY.com_
(http://www.usatoday.com/news/religion/2007-01-11-orthodox_x.htm)



**************Wondering what's for Dinner Tonight? Get new twists on family
favorites at AOL Food.
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[Non-text portions of this message have been removed]

Howdy!

I just found this group today.

I was born into the Lutheran Church Missouri Synod.
I was attending Concordia Bronxville during Seminex.
In addition to the church schism, I survived 2 congregational
schisms (well survived one and joined a new congregation when
I saw the second one developing.)

I had a spiritual experience which did not fit into the box
of Lutheran mindset and was a seeker for more than 10 years.

After receiving 6 months of instruction, I was just Chrismated
a few weeks ago into the Greek Orthodox Church.

Many years to you, Dave, and may God grant you a good struggle!


Anastasia
e-mail:  anastasiatheo01@...
blog:  http://anastasias-corner.blogspot.com



[Non-text portions of this message have been removed]

Dave,

Christus resurrexit!

Welcome to our little group. When you're comfortable, I'd appreciate hearing
more bits of your story. Mine is located at my blog
(conversiaddominum.blogspot.com).

Many years!



Fr John W Fenton, Priest
Holy Incarnation Orthodox Church
A Western Rite Parish in the Antiochian Orthodox Christian Archdiocese of North
America

frfenton@...
www.holyincarnation.org






----- Original Message ----
From: Dave ©¿©¬ <dnaess@...>
To: LutheransLookingEast@yahoogroups.com
Sent: Tuesday, May 6, 2008 10:21:49 PM
Subject: [LutheransLookingEast] Howdy! from a new kid on the block.

Howdy!

I just found this group today.

I was born into the Lutheran Church Missouri Synod.
I was attending Concordia Bronxville during Seminex.
In addition to the church schism, I survived 2 congregational
schisms (well survived one and joined a new congregation when
I saw the second one developing.)

I had a spiritual experience which did not fit into the box
of Lutheran mindset and was a seeker for more than 10 years.

After receiving 6 months of instruction, I was just Chrismated
a few weeks ago into the Greek Orthodox Church.




[Non-text portions of this message have been removed]

Hi Dave! Thanks for introducing yourself. I look forward to hearing more about
your journey to Orthodoxy also.
Love in Christ,
    phos  (a Lutheran in the group)

To: LutheransLookingEast@yahoogroups.com
From: dnaess@...
Date: Wed, 7 May 2008 02:21:49 +0000
Subject: [LutheransLookingEast] Howdy! from a new kid on the block.




















             Howdy!



I just found this group today.



I was born into the Lutheran Church Missouri Synod.

I was attending Concordia Bronxville during Seminex.

In addition to the church schism, I survived 2 congregational

schisms (well survived one and joined a new congregation when

I saw the second one developing.)



I had a spiritual experience which did not fit into the box

of Lutheran mindset and was a seeker for more than 10 years.



After receiving 6 months of instruction, I was just Chrismated

a few weeks ago into the Greek Orthodox Church.
























_________________________________________________________________
Get Free (PRODUCT) RED™  Emoticons, Winks and Display Pics.
http://joinred.spaces.live.com?ocid=TXT_HMTG_prodredemoticons_052008

[Non-text portions of this message have been removed]

Resurrexit vere!


--- In LutheransLookingEast@yahoogroups.com, Fr John Fenton
<frfenton@...> wrote:
>
> Dave,
>
> Christus resurrexit!
>
> Welcome to our little group. When you're comfortable, I'd
appreciate hearing more bits of your story. Mine is located at my
blog (conversiaddominum.blogspot.com).
>
> Many years!
>
>
>
> Fr John W Fenton, Priest
> Holy Incarnation Orthodox Church
> A Western Rite Parish in the Antiochian Orthodox Christian
Archdiocese of North America
>
> frfenton@...
> www.holyincarnation.org
>
>
>
>
>
>
> ----- Original Message ----
> From: Dave ©¿©¬ <dnaess@...>
> To: LutheransLookingEast@yahoogroups.com
> Sent: Tuesday, May 6, 2008 10:21:49 PM
> Subject: [LutheransLookingEast] Howdy! from a new kid on the block.
>
> Howdy!
>
> I just found this group today.
>
> I was born into the Lutheran Church Missouri Synod.
> I was attending Concordia Bronxville during Seminex.
> In addition to the church schism, I survived 2 congregational
> schisms (well survived one and joined a new congregation when
> I saw the second one developing.)
>
> I had a spiritual experience which did not fit into the box
> of Lutheran mindset and was a seeker for more than 10 years.
>
> After receiving 6 months of instruction, I was just Chrismated
> a few weeks ago into the Greek Orthodox Church.
>
>
>
>
> [Non-text portions of this message have been removed]
>

In response to Fr. John's reqeust, here is "my story":

It all started with a Hatha Yoga class...

During the meditation at the end of the class "something happened."

Everything ceased to exist. I was in an immense darkness within
myself. Just the immense darkness and awareness...

I did not know of any words in the English language that I could use
to get a handle on it (and I'm a technical writer!) Since it
happened in a yoga class, I went to the Eastern (Indian) works for
information.

Still -- nothing about what it was!
So, being of a good scientific mindset, I decided to approach it
from the other end and eliminate what it wasn't. After 7 years I
discovered that I had been on what was called a "neti-neti search."
(Neti-neti is translated as "not not.")

This lead me to the path of Jnana Yoga (The Yoga of Knowledge.) A
Jnani follows a solitary path along the razor of the mind that is
not traversed by very many people.

I eventually came to the recognition that this was insight into God
on a much bigger scale than I had ever imagined. After a few more
years of search I discovered that there was a western term that fit
my experience precisely: "Divine Darkness!"

Not being acquainted with Orthodoxy, I did most of my searching
within the Roman Catholic church -- there was absolutely nothing in
my Lutheran background. The Apophatic Way, The Divine Darkness and
Negative Theology were in the Roman church but they seemed to be
stuck up in the attic accumulating dust and were not brought out
very often.

So... I continued on my path calling myself either "a Mystic" or "a
Christian Mystic."

Continuing within my church, my path was alien to everybody and
there was no community in which my faith could grow.

Finally I went to a Greek Festival here in Rochester NY at Holy
Spirit Greek Orthodox Church. I went into the bookstore and there
was everything that was so alien, mysterious, unrecognizable and
threatening to every Christian that I had encountered on my path to
date.

The priest at Holy Spirit came to Orthodoxy by following a path that
is remarkably similar to my own. Not only have I found a father
confessor, but I have found one who can empathise with what I had
always considered to be my "unique path."

Within the past month or two I have come to a different
understanding of "The Divine Darkness"...

More like:

I was born blind.
Suddenly I received my sight.
Being able to see for the first time, I was aware of the fact that I
was sitting in the darkness (God was not there, but there was a lot
of empty space available for him.)