The Bible… both/and.

Thanks to the great Alice Linsley I understand the Bible a lot better. A lot of my views on Marriage and Sexuality, resistance to Universalism and Pacifism are built on the Theologic of The Bible and The Kingdom so I hope this helps understand the posts on this blog.

A healthy skepticsim of false dualisms is a good thing of course but need not rule out all binaries. Paradox, paradox, paradox…


Happy Christmas season.


Evgeny Lampert, Witness to God’s Good Creation.

If you haven’t already done so, please familiarise yourself with this Russian Christian Genius’ work! ‘The Divine Realm: Towards a Theology of The Sacraments’ is a shamefully neglected Masterpiece from 1943 and therefore precedes Father Schmemann’s brilliant work on Sacramental Theology by decades. Like the great Prophet to America’s work, Lampert illuminates the earth and the heavens through witness to the life in God.

There are many wonderful similarities between these two great modern Priest-Prophet-Kings but there are various joyful similairites also between Lampert’s work and an interesting collective of the best Orthodox writers.

He writes with the poetic fire of Berdyaev, the Theological- Historical integrity of Florovsky, The Trinitarian centrality of Staniloae, the historian’s bird’s-eye view of the ages that Pelikan offers and more besides.

Yet he’s a a uniquely and independently personal scholar, who contains all this wonderful eclecticism within his person. Moreover, Lampert illuminates his lived experience with The Living God, in an exemplary way.

Please do yourself a favour and get your hands on The Divine Realm as soon as is physically possible but in the meantime here is a link to his work on Nicholas Berdyaev, available free online.

As well as some thoughts from Fr Lawrence Cross-

Blessings in this wonderful season, full of Hope!

Christmas has come a little early.

”On the question of the meaning and experience of sex, Lampert decries the tendency that appeared early in Christian writings to see sex as a kind of split in the creation, as an inevitable consequence of man’s mixed nature
of flesh and spirit. This Neo-platonist and Gnostic view infiltrated the thought of some of the greatest Church Fathers and colluded with ‘hatred of sex and of women, to cast out love from the world, portraying it as enticing lust, alluring falsehood, sweet poison or simply as ‘paganism’.14 This infiltration has had disastrous consequences, because it: …killed the great religious dream of the holiness of sex and of love, and of life as the feast of love. Sex was driven into the prison of bourgeois family existence and domesticity, where it was ‘tolerated’; or else it was or is dragging on an irreligious life in night-clubs and similar institutions—a fatal counterpoise of marriage and the family conceived as mere matrimonial transactions. Sexual love found itself outside religion, unsanctified, abandoned to the whims of fate or…of the devil.15 In the face of this Lampert claims that the creation of woman is the very acknowledgement of the reality of sex as the fulfillment of creation; that sex is a transcendent reality, and that sexual life has a transcendent significance, while ‘the union of the sexes in love is a witness to the fullness of being and life eternal.’ It is a true tragedy that the holiness of sexual love has been so blasphemed: on the one hand by cold dualism, detesting the flesh as a source of defilement, and on the other, by an amoral monism which sees the flesh as the theatre of mere animal activity. Both are blind to ‘the mystery and sacrament of holy flesh’, as the ‘way of ascent into the heavens and the grace of the Holy Spirit descending on it’16 The coda to Lambert’s The Divine Realm comes in four short sections entitled The Symbol, The Sacramental Principle, Metabolism and Epiklesis. In his conclusion, entitled The Ultimacy of the Sacrament, the sacraments are affirmed as essentially realized eschatological events.”


Fr Cross on Evgeny Lampert’s insights into the Life in Christ.
Richard M Davidson’s book ‘Flame of Yahweh: Sexuality in The Old Testament is a real masterpiece of Scholarship and marvellous reference guide for deeper understanding.
I’ve come across many resources in this book that I want to read and that’s within the first few pages but have many hundred’s of thankful pages to go. Gloria in Excelesis Deo!
Vladimir Lossky, in his Orthodox Dogmatic Theology, recently released in English, highlights the weaknesses of some of the early Christians on sexuality, noting the potential for manichaeism and sees problems with Gregory of Nyssa’s view of Sex (in terms of male and female) but doesn’t develop this as he should have. (Or the editors have left what he had to say out regrettably). What this extensive literature on Marriage, human sexuality and the purposes of God’s Good Creation reveal to me though is how unbiblical Nyssa’s (et al) notion of Sex is; in more than just the male and female sense. Dr Davidson recommends Werner Neuer’s book as one example.
Lampert’s claim that this is at least partly to blame for some of the problems we face, is unfortunately correct.
Only a properly Eschatological and Eternally Blessed place for sex and Marriage, I see, will prevent this gender blending madness and heretical automatic corruption of sex (impersonal Eros rather than rightly ordered TriPersonal Eros-Agape-Storge-Philia Love) distortion of God’s Good Gift made for The Kingdom. The Eastern Church has preserved many key points of The Scripture’s outlines for Marriage but neglected others in many parts. See the outline given by Schmemann and it becomes pretty apparent that an Eschatological view of Marriage and Sexuality should be wed together.

”Fr. Alexander says, and I want to read this quote to you, he says,

It is here, at this moment, that the pseudo-Christian opposition of the “spiritual” and the “material,” the “sacred” and the “profane,” the “religious” and the “secular” is denounced, abolished, and revealed as a monstrous lie about God and man and the world. The only true temple of God is man and through man the world. Each ounce of matter belongs to God and is to find in God its fulfillment. Each instant of time is God”s time and is to fulfill itself in God”s eternity. Nothing is “neutral.”

There’s a physicality to our faith that is wonderful and I think really speaks to the cosmic dimension of Christ’s redemption. You know, it’s not just that it’s a spiritual redemption in which we’re delivered from this body and this world, but even our bodies are claimed in Christ, and through Chrismation and consecrated unto Him and are to serve Him.

Chrismation is the affirmation also of each man’s uniqueness to be who he was made to be; to do what he was made to do. It’s the gift of vocation, Fr. Alexander says.”

Note that this involves our Priestly and Kingly functions.

Body and Soul.



George Kordis

‘Love is…’

”My painting does not aim to express the essence of reality, human sentiments or feelings, nor does it present a subjective description of what my eyes see in the world. It isn’t a kind of expressionism or surrealism, although there are many similarities with these stylistic movements of modernism. My painting cannot be categorized using a framework associated with Western modern art because is based on a different cultural framework, where painting and its function are conceived differently. Painting deals with the surface (epiphaneia) of objects. The surface, however, is not just a surface, nor is it a vacuum or empty space that does not correspond to the very essence of the object. The epiphaneia is the manifestation of the essence (hypostasis) of the object which is revealed and hidden simultaneously – the existence is revealed while the essence is hidden.
My painting aims at creating an embracement between the object and the spectator. The artwork is created in direct reference to the beholder and is relative to his/her senses. So the beholder becomes part of the artwork and the artwork is part of the beholder. Thus, the artwork does not describe feelings, or impressions. Rather, it describes the relationship between the object depicted and the spectator. Therefore, there is a close internal bond between these two subjects- objects. In this relationship there are no defined roles, nor are there subjects or objects. What exists is just a relationship. A state of love, synousia, (the Greek world for the action of love). where the boundaries are lost, and life is an eternal communion.
This aim of my art can be realised through the traditional principles and ideals of Byzantine painting, specifically, through rhythm. Everything in a picture is energy: lines, colours, movements, etc. These energies must be reconciled and exist in a ‘perfect’ way, in a balanced dynamic state. Through rhythm, as understood by Greek-Byzantine tradition, the image becomes a manifestation of a state of love, and a peaceful time-place on earth. Whatever, is depicted through rhythm is transformed into a new reality and manifests the desire of a new world where conflicts and hate are replaced with love and peace.
This ‘consoling realism’ characterises my painting and focuses on expressing the needs of contemporary people for who are tortured by the void of relationships and the abyss of darkness. I work and create to present a consoling picture of communion and love needed by people today.”


George Kordis 2016love-is-george-kordis