This coming June will mark ten years since I wrote a series of blogposts looking at Christianity as a philosophia, a way of living, generally similar to the various ways of living as the various ancient “schools” of philosophy (Platonism, Aristotelianism, Stoicism, and so on). I first had to deal with the modernist notions of philosophy as some academic subject limited to the classroom and dusty books no one reads. Rather, in the ancient world, philosophy was a way of understanding the world, and of living in light of that understanding. Stoics didn’t just believe certain propositional claims, but, rather, lived their daily lives in way that was unique to their belief-system. Indeed, in the ancient world, Sophists were generally despised because the were considered disingenuous, making certain claims for money, but not from conviction or from a way of life.
At the time, I had read, and clearly was strongly influenced by, Pierre Hadot’s work (his collection of essays Philosophia as a Way of Life and What is Ancient Philosophy?). Although, in contradistinction to Hadot, I don’t see Christianity (that is to say, ancient Christianity) as the catalyst for the demise of the connection between philosophical inquiry and a way of living.
Lately, I have been returning in my thoughts to the content of these essays and considering re-envisioning them, though on a somewhat larger scale. I would like to re-write them in a more wholistic project. I don’t know if that will happen, but I thought I would at least collect all the blogpost links in one convenient place for later reference. I would also like to revise certain comments and lines of thoughts. At the time, I was anticipating the birth of my younger daughter (and in fact, she was born prior to the completion of the last couple of blogposts (on marriage and fatherhood, and the concluding post), so these are grounded in that reality. My life has changed somewhat since then, so it may well be that I have other things to say ten years later.
Christians: Grammarians or Philosophers?
The Way: Christianity as Philosophia
Philosophia and the Modernist Myth of Objectivity
On the Earliest Christian Understanding of the Faith as Philosophia
The Transmission of Christian Philosophia
The Life That is Philosophia
True Philosophia: Christian Way of Life in Opposition to the Schools of Antiquity
Christianity as Philosophia versus Christianity as Grammatike
True Philosophia and the Offense of Christianity
Christianity as Philosophia and Modern Society
Christianity as Philosophia and Evangelization
Christianity as Philosophia and Thoughts on Marriage and Fatherhood
Christianity as Philosophia: Some Concluding Thoughts
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It has officially been more than a year since I posted to my blog here. I suppose in the blogging world, that is pretty much a dead blog. But, zombie-like, here I am again one more time, thinking out loud on my keyboard.
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For an evangelical Christian (and many other Protestants), and even perhaps a Roman Catholic to some degree, coming to the Orthodox Church, it can be somewhat jarring to encounter the emphasis on the bodily dimension of an Orthodox way of life. The worship involves the bodily senses in major ways: the bright colors of the icons, the gold on the vestments and the instruments of worship (cup, paten, censer, candelabra); the strange tonic system of the Byzantine chant which fills the hearing; the rich smells of the incense and interwoven with honeyed nuances of the beeswax candles; the taste of Holy Communion and of the antidoron; the feel of the one’s body, bowing, prostrating, making the sign of the cross, embracing fellow worshippers and one’s family, even how one’s body feels while others are moving around during the service and while one stands. An evangelical is used to much more sitting and listening, perhaps standing and joining in during the praise music part of the service. There may well be bright colors and images in visual presentations and posting of hymn lyrics, perhaps some candles. Roman Catholics (and Anglicans) will be used to some kneeling, and occasional use of incense as well as the images of crucifixes and statues and paintings of saints, perhaps a few icons. But among all these, the Orthodox experience is, if I may dare to say it this way, very sensual.
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In this season, we are both in the beginning of the Advent season for “western” Christians, and in the middle of the “eastern” Advent, the Christmas Fast, for Orthodox Christians. In this time of year, when we can tune out the noise of the commercial mercantile season, we hear notes of hope and waiting. This season is the time where we enter mystically, spiritually the experience of ancient Israel, as well as the entire cosmos, hopefully anticipating, waiting for, the appearance of the Messiah, Jesus of Nazareth. Although merchants focus us on the joy of the season, so that we’ll purchase their things, the Christmas joy is not yet. We’re in the time of hope and waiting.
It’s important to make sure we keep this distinction. Oh, yes, I know, even the Orthodox hymns of this time are already starting to “turn the corner” with their joyful hints and glimpses of what’s to come. And even though Orthodox traditions in the United States still try to keep a spare and penitential theme during the Nativity Fast, we’ll still celebrate St Nicholas’ day with gold-foil chocolate coins in the shoes of the children on December 6th, St Nicholas’ Day, and it’s not unheard of that Christmas stockings with candy, nuts, fruit and little icons will be passed out to the children near St. Nicholas’ Day. Yet, even so, Orthodox keep this season in fasting and almsgiving. We will feast. For twelve days beginning Christmas Day. But now we wait and hope.
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About eight years ago, I determined that I would no longer spend energies and time reading what I will call “academic” theology. By that I mean books and articles on theological topics written for intellectual, rational examination and evaluation, as well as dialogue and debate. There is definitely a need and a place for such things–we are called to test and examine the spirits to discern whether they are of God–but I discerned a need, for my spiritual well-being, to cease such activities indefinitely. Instead I focused on learning the ancient prayers of the Church, and praying them, practicing the asketical disciplines of the faith, and reading the lives of the saints (which is another way of reading theology). This week, partly through providence, partly through prayer, I determined that I would begin again wisely and with discernment to allow myself to return to reading “academic” theology. What changed my mind? This is the providential part: I was given a copy of Joseph Farrell’s Free Choice in St. Maximus the Confessor.
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Today is the Feast of the Dormition of the Theotokos, or Mary’s death and translation to heaven. I wanted to offer some general thoughts on Mary, Jesus’ mother.
In the Orthodox Church, our hymns are incredibly rich with two thousand years of Christian theology and devotion. The writings of the Church Fathers are full of traditional and historical doctrines, of Christian belief about Mary. But my own initial thoughts and experience regarding Mary were far less doctrinal, and much more personal. To be sure, as a Protestant, non-denominational evangelical, I had to address certain questions I had when I became Orthodox. But these never seemed all that problematic. No, my first experiences were, if you will, much more relational.
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The assurance of faith is often talked about in terms of feeling. We feel assured, we feel a conviction in our hears, we feel confident of a belief or hoped-for outcome. And there is no doubt an aspect of assurance that involves feelings. The difficulty however is that feelings are fleeting. They come and go. We may feel assurance about something, but days or weeks or months later, no longer feel that assurance. And then after a time, we once again feel that assurance. If that’s assurance, that’s not very sure.
Part of the dilemma is that we normally associate conviction with knowledge. If we know a thing to be true, we are convinced of it. But if we are uncertain about something, then we normally assume we don’t have enough knowledge about the thing. Or, worse, we assume that we lack faith. Because if we have faith about a matter, we believe we also will have strong feelings about it. We separate out faith and knowledge. And, tragically, since we tie faith and feeling so closely together, we lose a vital aspect of faith, which is to bring assurance to our hearts. Or, to say it another way, assurance is the expression of trust. We are certain of a matter, because we trust that it is true or will come to be true. Assurance is the exercise of faith itself.
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