Oblation!

  Fruits of the Resurrection of Christ A s all die in Adam, so in Christ shall all revive   (1 Cor. 15:22). These Apostolic words expound upon not only the physical resurrection of people, but, in the first place, upon spiritual rebirth. As death can be either physical or spiritual (when the soul loses divine grace), so resurrection can be either physical (when the soul returns to its body) or spiritual (when the soul acquires the grace of God). The spiritual death of Adam, coming from the loss of communication with God, preceded his physical death. Death, because of moral damage, has come from Adam to all mankind. The resurrection of Christ constitutes the beginning of our spiritual resurrection, the awakening of spiritual longing in us toward our moral rebirth. Referring to this spiritual resurrection of believers our Lord said:  "Time is coming, and has already come, when the dead shall hear the voice of the Son of God, and having heard it—shall come to life"  (Jo...

  The Path of Love " Prefer nothing to the love of Christ. " (RB 4:21) The journey of a Benedictine Oblate is fundamentally one of peace, stability, and devoted seeking of God within the humble and ordinary moments of life. It is a pilgrimage not towards perfection in itself, but rather toward perfect love, toward an ever-deepening intimacy with Christ. St. Benedict encapsulates the essence of this journey succinctly when he instructs his followers to "Prefer nothing to the love of Christ" (RB 4:21). This singular priority reshapes the entirety of the Oblate's life, elevating daily actions into sacred encounters, each infused with divine presence. Central to Benedictine spirituality is the gift of peace—PAX. This peace is neither passive nor superficial; rather, it emerges from a deep-rooted trust in God's providence, cultivated through a life of prayer, contemplation, and harmonious living. Yet, the Benedictine charism extends beyond merely cultivating inne...

  Virgin Mary of Stillness art print by Anna Skoubourdis - Sister Christina The Movement of the Soul and the Mystery of Stillness A Biblio-Patristic Theology of Time, Passion, and the Noetic Ascent

 “The Cruciform Mystery of Human Freedom in the Patristic Tradition” By Stavroforemonk Symeon Agiomicheltítēs “It was for freedom that Christ set us free; stand firm then, and do not let yourselves be burdened again by a yoke of slavery” (Galatians 5:1). Introduction: Freedom in the Age of Grace In the Orthodox Patristic tradition, freedom (ἐλευθερία — eleuthería) is not defined merely as the capacity to choose between alternatives, nor is it reducible to self-determination in a modern liberal or voluntarist sense. Rather, freedom is an ontological capacity given by God, rooted in the imago Dei, that enables the human person to respond in love and enter into communion with God. Freedom , for the Fathers, is not an end in itself— it is teleological, ordered toward the fulfillment of the person’s being in theosis (θέωσις — théōsis), union with God. In the context of Baptism, Chrismation, and the Mystery of Repentance, freedom is both affirmed and transfigured. Though the baptized ...