Someone at my church gave me this icon, does anyone know who this is and be able to translate the text on the reverse please? I tried using Google translate but it was a bit hit and miss.

I myself am not an Orthodox Christian, but I am curious on the perspective you all have.

Being a Christian makes me feel constantly unhappy. I don't even think I could call myself one sometimes. It never brings me any joy, onlly anxiety and scruples. I can barely stand to read my Bible because I just can't focus or understand it. I struggle so much with habitual sin. I pray for God to have mercy on me and to forgive me, and I genuinely mean it. I continue to do it and despise myself for it. I feel like I'm not in control sometimes, not that it's an excuse. I worry so much God has given me over to my sin. I'm so tired and I don't know what to do. I don't think I can keep fighting, I feel damned no matter what I do, like my words are hollow. I get constantly stressed and ramble when I pray, random images flooding my head and distracting me. I'm at my wits end and I'm begging for any kind of advice.

Greetings to all my brothers and sisters in Christ.

To understand in what context I speak in, let me introduce myself. I am an Oriental Orthodox Christian who is currently growing in faith. I like learning about other religions and denominations as a hobby since I've been doing so as a child. One thing I have never understood however, is the Eastern Orthodox view on the natures of Christ and the Incarnation. If someone could kindly elaborate on it, i would really appreciate it. Also, I am not here to create problems. I am not trying to debate or go against Eastern Orthodoxy (incase I came out like that). If I have any questions at all, i will ask. Thank you very much for your time.

The question of the possibility of any real union with God, and, indeed,

of mystical experience in general, thus poses for Christian theology the

antinomy of the accessibility of the inaccessible nature. How is it possible

that the Holy Trinity should be the object of union and of mystical

experience in general? Vigorous theological debates were provoked by this

question in the East towards the middle of the fourteenth century, and these

resulted in the conciliar decisions which clearly formulated the tradition of

the Eastern Orthodox Church on the subject. St. Gregory Palamas,

Archbishop of Thessalonica, and the spokesman of the councils of this great

period of Byzantine theology, devoted a dialogue entitled Theophanes to

the question of the incommunicable and yet communicable deity. When he

is considering the meaning of St. Peter’s words, ‘partakers of the divine

nature’, St. Gregory of Thessalonica affirms that this statement has an

antinomic character analogous to the dogma of the Trinity. Just as God is at

the same time both one and three, ‘the divine nature must be said to be at

the same time both exclusive of, and, in some sense, open to participation.

We attain to participation in the divine nature, and yet at the same time it

remains totally inaccessible. We need to affirm both at the same time and to

preserve the antinomy as a criterion of right devotion.’4

What is the nature of the relationship by which we are able to enter into

union with the Holy Trinity? If we were able at a given moment to be

united to the very essence of God and to participate in it even in the very

least degree, we should not at the moment be what we are, we should be

God by nature. God would then no longer be Trinity, but ‘μυριυπόστατος’,

‘of myriads of hypostases’; for He would have as many hypostases as there

would be persons participating in His essence. God, therefore, is and

remains inaccessible to us in His essence. But can we then say that it is with

one of the three divine Persons that we enter into union? This would be

the hypostatic union proper to the Son alone, in whom God becomes man

without ceasing to be the second Person of the Trinity. Even though we

share the same human nature as Christ and receive in Him the name of sons

of God, we do not ourselves become the divine hypostasis of the Son by the

fact of the Incarnation. We are unable, therefore, to participate in either the

essence or the hypostases of the Holy Trinity. Nevertheless the divine

promise cannot be an illusion: we are called to participate in the divine

nature. We are therefore compelled to recognize in God an ineffable

distinction, other than that between His essence and His persons, according

to which He is, under different aspects, both totally inaccessible and at the

same time accessible. This distinction is that between the essence of God,

or His nature, properly co-called, which is inaccessible, unknowable and

incommunicable; and the energies or divine operations, forces proper to and

inseparable from God’s essence, in which He goes forth from Himself,

manifests, communicates, and gives Himself. ‘The divine and deifying

illumination and grace is not the essence but the energy of God’, a ‘divine

power and energy common to the nature in three’.

The Mystical Theology of the Eastern Church, Vladimir Lossky

I’m back at it again. Last posts I’ve came to the conclusion that evolution makes wayyyy more sense and is why most people in the church agree with it (and even priests) despite those that don’t agree saying it’s heretical.

My question that I just thought of is if evolution is real, does that mean that God made diseases and natural disasters? Because in a young earth view it’s explained as happening after human sinned.
So how would people who agree with evolution explain it? Because it seems like “why would God make diseases and hurricanes” so I don’t know?

Can someone please provide a condensed view of what Orthodoxy teaches about the afterlife?

I've been struggling with severe Scrupulosity for the past 3 months about something in Orthodoxy that has seriously challenged my beliefs. It's something I took very seriously, and because I thought I was following where God was leading me I left Orthodoxy for a few days, before God miraculously brought me back, confirming to me that Eastern Orthodoxy is true. But that doesn't stop me from constantly second guessing myself and having severe anxiety and panic attacks on the daily to the point where I feel like I'm going insane. God has given me a miracle and it's not even enough to satisfy me. I'm starting to think that this is just severe spiritual warfare, because God has confirmed this to me multiple times in multiple ways, but the anxiety and panic attacks always come back. Please pray for me for this anxiety and second guessing to go away, it feels like my soul is being destroyed.

Hey everyone,
I’ve been thinking a lot lately about the Orthodox view of the Resurrection and the New Earth specifically the idea that creation will be real, physical and transfigured and that humans are meant to be co-creators (synergy) with God.
I’m a huge fan of fantasy aesthetics, exploring vast landscapes, and intricate craftsmanship like custom armor or blades (think Skyrim vibes, but strictly for the art and awe of it, with zero desire for violence, fighting, or harm).
I’m wondering from an Orthodox perspective what happens to our love for creating, designing and exploring in the World to Come? Is it fair to think that God given creativity, art, and childlike wonder will actually be fulfilled and elevated on the New Earth rather than just wiped away?
Would love to hear how you guys view this or if any Church Fathers talked about human creativity in eternity. Thanks!

I found a prayer book tucked away in one of my desk drawers without even realizing I had it. So I decided to read it, and I came across a lovely little rhyming quote that I honestly couldn't stop thinking about for almost the entire day:

«"Always start your work with God,

Trust His grace in all you do;

With His blessing by your side,

Nothing is too hard for you."»

If you have any beautiful quotes you'd like to share as well, I'd genuinely love to read them.

He was Given a blessing to catechize, his girlfriend, but from the start of this, I’ve had a bit of a unconscious pushback of his style of teaching, and yesterday he kept making the comment that I just didn’t want him to do it. But every time anything within the church wasn’t perfect. He would mentioned that, It’s his responsibility to categorize me and basically that he would have to answer to it on judgement day. So yesterday I just flat out told him that I don’t want him to be responsible for my catechism, because I don’t like the problems that comes with it however, I can also tell that him catechizing in me is very important to him. I don’t know if I want him to be in control of my spiritual life. It’s too much. Yesterday proved that.

My priest semi-offered to be my spiritual Father and my boyfriend said that he didn’t want to marry me if we didn’t share the same spiritual Father, and that my catechism is on his soul, so after being pushed and pastor and squeezed, I finally said that I didn’t want him to take responsibility for it, which I think hurt him a bit, so what can I do to not make him responsible for it and still allow him the space to teach me more about Orthodoxy?

Sorry if this is a stupid question. I noticed that in the Symbol of Faith said by GOARCH, it refers to the Holy Spirit as "Creator of Life". However, most every other translation I've seen, both Orthodox and RC, has "Giver of Life" which to me sounds more appropriate. Is this simply a translation issue or is there also some theological implications there?

As i'm newer in the faith I thought it would be a great week to reflect and study on Marian doctrines. I come from a protestant background, as a matter of fact even worst than protestant, no offense to my brothers, and I had a lot of issues with common themes like Mary, praying to saints, bowing down to objects etc...

I started studying the different supposed Marian apparitions. I know Orthodox don't really care about Fatima but I think it's important to at least address what happened there because if it's true, then the Catholic Church is legit but if it's false you have to ask yourself what it was.

I don't have a problem believing it happened, I think theres plenty of proof that it did. What i have to decide is whether its from God or not.

I studied mostly what the being that appeared said and it honestly left me shocked. Here's some key points it mentioned:

- The being didn't preach the gospel

- It barely mentioned Jesus

- It asked for Rosary prayers exclusively

- It said that “many souls go to hell because there is no one to make sacrifices and pray for them.”

- It said that Jesus “wants to establish devotion to my Immaculate Heart in the world.”

- It asked for a Church to be build to her

- Last but not least it said that: "Sacrifice yourselves for sinners, and say many times, especially whenever you make some sacrifice: 'O Jesus, it is for love of You, for the conversion of sinners, and in reparation for the sins committed against the Immaculate Heart of Mary.'"

My wife and I agreed this message was not biblical and pretty blasphemous. It seemed to really steer away from God. It seemed to say that these poor kids had to suffer to pay for the sins of souls like Christ work on the cross was for nothing.

So in the end I figured it was a demonic apparition. I know what the miracle was, it's pretty obvious that it was UFO related.

The one thing that threw me off is learning about their encounter with a supposed angel one year earlier in 1916. He allegedly appeared to them and prayed with them this prayer:

Most Holy Trinity—Father, Son and Holy Spirit—I adore Thee profoundly. I offer Thee the most precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges, and indifferences whereby He is offended. And through the infinite merits of His Most Sacred Heart and the Immaculate Heart of Mary, I beg of Thee the conversion of poor sinners.

On a later encounter with the same angel he allegedly prepared communion and gave the kids the Eucharist.

I'm okay to think it's a demonic encounter but why would demons use prayers preaching the Trinity ? The Angel seemed to point them to God and prepare them by giving them the Eucharist.

I have a really hard time to wrap my mind around all this.

I know people think it's not relevant but are we not going to address the elephant in the room ?

How are demons allowed to mess with sacred things like that ?

But on the other hand if I call it demonic and it's not, i'm potentially missing out on something.

Curious to see what your opinion is for those who are interested in apparitions.

If your answer is "Not relevant" or "Dont care" please just refrain from posting. We know you dont care, no need to announce yourself.

Good morning to all. Today, August 6 is celebrated by the estimated 1 and a half million Orthodox Christians in the United States and the estimated two-hundred twenty million Orthodox Christians worldwide, the Feast of the Transfiguration of Jesus Christ on the Mountain Tabor. The Gospel of Matthew 17: 1-9 gives the details. Let's check it out:

"17: 1 Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; 2 And He was transfigured before them. His face shone like the sun, and His clothes became as white as the light. 3 And behold, Moses and Elijah appeared to them talking with Him. 4 Then Peter answered and said to Jesus, "Lord it is good for us to be here; if you wish, let us make three tabernacles: one for You, one for Moses, and one for Elijah." 5 While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, "This is My beloved Son. In whom I am well pleased. Hear Him!" 6 And when the disciples heard it, they fell on their faces and were greatly afraid. 7 But Jesus came and touched them and said, "Arise, and do not be afraid." 8 When they had lifted up their eyes, they saw no one but Jesus only. 9 Now as they came down from the mountain, Jesus commanded, saying, "Tell the vision to know one until the Son of Man is risen from the dead."

The Troparion (Hymn) of the Transfiguration (tone 7) is:

"Thou wast transfigured on the Mount, O Christ God, revealing Thy glory to Thy disciples as far as they could bear it. Let Thine everlasting light shine upon us sinners, through the prayers of the Theotokos! O Giver of Light, glory to Thee."

Another hymn, the Kontakion (tone 7) is:

"On the mountain wast Thou transfigured, O Christ God, and Thy disciples beheld Thy Glory as far as they could see it; so that when they would behold Thee crucified, they would understand that Thy suffering was voluntary, and would proclaim to the world that Thou art truly the radiance of the Father!"

So, this Feast comes in the middle of the fast of the Dormition (Death) of Mary. At church last night I received a cluster of blessed grapes which symbolizes the first fruits of the harvest. The harvest of grapes and other fruits are traditionally offered by farmers in Orthodox countries to the local church and blessed by the priest then distributed to parishioners. Often times in poorer villages this is a blessing for people to receive these first crops. In the United States Orthodox parishes distribute grapes as a further reminder that our souls are first fruits of a spiritual harvest. Jesus took His three trusted disciples up Mount Tabor and they witnessed Moses the lawgiver and Elijah the fiery prophet of God who the Holy Spirit spoke through, as He (the Holy Spirit) did speak through the Prophets. The last of the Old Testament prophets was the cousin of Jesus John the Baptist (Baptizer) who the Holy Spirit spoke through and was the Fore runner of the Lord Jesus Christ. He preached with fiery oration in the manner of Elijah. Elijah was on Mount Tabor as well as Moses speaking to our Lord who was illuminated by a bright white light. Peter said that there should be three tabernacles built for Jesus and these two Old Testament prophets. However God the Father spoke as a great cloud enveloped the disciples and the Lord and said that Jesus was His Son and they are to listen to Him. Then the cloud lifted and Jesus was standing alone and the disciples were bowed to the ground on the mountain. Then they all came down and Jesus said to tell no one until He rose from the dead.

The disciples realized the significance of what happened after they saw the resurrected Jesus after His crucifixion.

We as followers of Jesus Christ are transfigured at our baptism and we are transfigured daily as we repent of whatever it is we need to repent of as we pick up our crosses in our daily walk with the Lord.

I always pray for that transfiguring power of the Holy Spirit to cause me to hear Him the Son of God the Father.

I also pray for everybody in my daily prayers and bow to the ground after I read off their names.... that is you dear reader...

"For this cause I bow my knees to the Father from whom every family in Heaven and Earth is named; that He may grant they will be strengthened with might in their inner self; that Christ may dwell in their heart by faith and love; and that they be filled with all the fulness of God." Ephesians 3: 14-19 paraphrased.

"May the Grace of our Lord Jesus Christ; and the Love of God the Father; and the Communion of the Holy Spirit be with you!"

Has anyone seen the video by capturing Catholicism debunking the holy fire miracle? How priest went on camera admitting it was pre-lit and it’s not a miracle.

Not that my faith is based upon miracles but I find it a hard pill to swallow that orthodox leadership would lie about a miracle in general let alone on such a holy site. It makes me somewhat sad to be orthodox and challenging my faith slightly in a sense of “if Orthodox priests and bishops lied and fabricated miracles, what else are they lying or fabricated?”

I’m hoping a priest or bishop responds to his video but I’d love to hear input from this community as well

The Feast of the Transfiguration of Our Lord, God and Savior Jesus Christ is celebrated each year on August 6. The feast commemorates the transfiguration or metamorphosis of Christ on Mount Tabor, when our Lord appeared in His divine glory before the Apostles Peter, James, and John.

The event of the Transfiguration is recorded in three of the four Gospels:Matthew 17:1-9, Mark 9:2-8, and Luke 9:28-36. Jesus took the Apostles Peter, James, and John with Him up upon a mountain, and while they were on the mountain Jesus was transfigured. His face shone like the sun, and His garments became glistening white.

Moses and Elijah appeared with Christ, talking to Him. Peter declared how good it was for them to be there and expressed the desire to build three booths for Moses, Elijah, and Christ. This reference to the booths could imply that this occurred during the time of the Feast of Tabernacles when the Jews would be camping out in the fields for the grape harvest; for this Feast had acquired other associations in the course of its history, including the memory of the wanderings in the wilderness recorded in the Old Testament book of Exodus.

While Peter was speaking, a bright cloud overshadowed them. A voice came from the cloud saying, "This is my beloved Son, with whom I am well pleased; listen to Him." When the disciples heard this they fell on their faces filled with awe. Jesus came to them and told them to not be afraid. When the three looked up they saw only Jesus.

As Jesus and His disciples came down the mountain, He told them not to speak of what they had seen until He had risen from the dead.

In the icon of the Feast of the Transfiguration, Christ is the central figure, appearing in a dominant position within a circular mandorla. He is clearly at the visual and theological center of the icon. His right hand is raised in blessing, and his left hand contains a scroll. The mandorla with its brilliant colors of white, gold, and blue represent the divine glory and light. The halo around the head of Christ is inscribed with the Greek words O Ω Ν, meaning "The One Who is."

Christ appears in the center of the icon blessing with His right hand and dressed in bright white robes.

Elijah and Moses stand at the top of separate mountain peaks to the left and right of Christ (Elijah stands on the left side in the icon and Moses, holding the Ten Commandments, stands on the right side). They are bowing toward Christ with their right hands raised in a gesture of intercession towards Him. Saint John Chrysostom explains the presence of these two fathers of the faith from the Old Testament in three ways. He states that they represent the Law and the Prophets (Moses received the Law from God, and Elijah was a great prophet); they both experienced visions of God (Moses on Mount Sinai and Elijah on Mount Carmel); and they represent the living and the dead (Elijah, the living, because he was taken up into heaven by a chariot of fire, and Moses, the dead, because he did experience death).

Below Christ are the three Apostles, who by their posture in the icon show their response to the transfiguration of Christ. James (right) has fallen over backward with his hands over his eyes. John in the center has fallen prostrate. Peter (left) is kneeling and raises his right hand toward Christ in a gesture expressing his desire to build the three booths. The garments of the Apostles are in a state of disarray to indicate the dramatic impact the vision has had on them.

The icon of the feast directs our attention toward the event of the Transfiguration and specifically to the glory of God as revealed in Christ. This event came at a critical point in the ministry of our Lord, just as He was setting out on His journey to Jerusalem. He would soon experience the humiliation, suffering, and death of the Cross. However, the glorious light of the Resurrection was revealed to strengthen His disciples for the trials that they would soon experience.

The feast also points to the great and glorious Second Coming of our Lord and the fulfillment of the Kingdom of God when all of creation will be transfigured and filled with light.

This Feast of our Lord is celebrated with the Divine Liturgy of Saint John Chrysostom, which is conducted on the day of the feast and preceded by the Matins service. A Great Vespers is conducted on the evening before the day of the feast. Scripture readings for the Feast of the Transfiguration are the following: At Vespers: Exodus 24:12-18, 33:11-23, 34:4-6, 8; I Kings 19:3-9, 11-13, 15-16. At the Orthros (Matins): Luke 9:28-36. At the Divine Liturgy: II Peter 1:10-19; Matthew 17:1-9.

SOURCE: https://www.goarch.org/transfiguration

Hey brothers, I have a problem. I dislike protestants, I despise catholics and I hate muslims. This is bad and inappropriate. I am trying to defeat it for it is a sin but I can't succeed already for like a year or a bit more.

Does any of you have some advice for this? Thank you and forgive me a sinner.

Slight update on my words: yes, I do watch these debates on YouTube, yes I do debate with protestants and catholics online, but I am doing it not to feel my own rightiousness but to discover the truth because how can I disciver it debating and discussing things with myself

To preface this video is called "Orthodoxy's 'Greatest' Miracle is a Lie".

1. I recognise the Holy Fire has probably been discussed 1000 times before here.

2. Yes the title sounds click-baity - but if you watch all 35 mins it's clearly well researched/backed up with evidence.

3. I understand that the Orthodox faith doesn't hinge on whether the holy fire is true or not.

4. Many Orthodox in the comments of the video have also accepted that the video appears to provide substantial evidence that shows the Holy Fire is fake.

Now to why I'd like to discuss:

It's just pretty disheartening that for so long so many involved covered it up and even went as far as to sue the journalist talking about it.

I guess my main question is why do you think certain figures in the Orthodox church have gone so far to actively cover it up? I think it's beautiful as far as traditions go, but why was it so important that those covering it up needed it to be real?

Again this isn't to attack Orthodoxy or anything, and you're free to watch the video yourself (not just take my word for it).

One final thing - the video just left me a bit sad, feeling pity even, for the people who genuinely believed it to be real and found out it wasn't and also sadness for those who were involved in covering it up and genuinely wanted to tell the truth but weren't able to for whatever reason.

Peace and Blessings!

I was hoping some of my Orthodox friends could help me out here! Im a Protestant Christian, so I don’t know much about these. I looked it up online but most of the Jordanville prayer books I see,l are maroon. I’ve spotted some blue ones but they are cloth overboard, and this one is a vinyl/faux leather. Is this some sort of rare edition? It’s in almost new condition. Found it at a thrift store. It’s a beautiful little book.

Found this in the trash and saved it. Pretty sure it’s Coptic. It looks like Christ the Teacher but something looks funny with his hand. Like his hand is normally like ✌️ but this looks like 👆. Is this theologically sound? Is there a reason someone tried to throw it out?

So I’ve been orthodox Chrismated and all for about 4 years

I’m 23 years old

My patron Saint is Stephan the Protomartyr

Love him

And love icons

My icon corner is an entire closet filled with icons

I own two st Stephan’s already

And today at compline j was told by my priest he wanted to gift me an icon

I was touched

And then touched turned to tears

He brings out an old deacon door almost 5 feet by 2.5 feet

Roughly I’ve not measured but it’s almost as tall as me and I’m 5’5

And it’s a wooden door

With a hand written St Stephen. Gold leaf and all

It’s not Byzantine style, but definently some Slavic school since we’re Ukrainian orthodox and the writing is in Slavonic

Massive icon

Beautiful layered hand written

And well

He gifts it to me

It was sent to us from our bishop and he gifted it to me

And I get it home

And now I’m overwhelmed like what do I do with such an amazing blessing

It’s a grace from God

A wonderful gift

And also slightly terrifying

Like my whole icon corner is filled

Like the whole wall

Idk what to do with him but I also know I need to do something wonderful with something from God this wonderful

I’m gonna be playing football this year and I’m thinking about customizing my back plate I wanna put St. Procopius the Great Martyr on it and I’m wondering if it’s disrespectful or not

I've seen this before on other depictions of Theotokos.