I write a weekly letter for our community and this week I thought I would share this letter with a broader audience. We celebrated the Feast of the Nativity of the Theotokos this week. Mary the Mother of God was born into a world full of oppression and confusion, yet she was able to become the Holy dwelling place of God. We too, especially at this time of government restrictions and all of the heightened rhetoric of political campaigns—all too radicalized and spun by social media, news outlets, social prophets, and advertising—we too may feel that we are living in an increasingly oppressive and confusing world. While we are not suffering under the occupation of a foreign army, as was Israel during the lifetime of the Mother of God, still many of us are angry and stressed out by the restrictions being imposed on us, whether we agree with them or not.

All suffering, however, regardless of its apparent immediate source, can be understood as the wrath of God. But we must never forget that we call it God’s wrath because of how we feel and how we experience it, not because God is at all angry or vengeful. Rather, God both allows and brings about suffering in our lives as a doctor treating a patient. What patient after major surgery has not experienced the wrath of the physical therapist? Healing the body is often painful.

After my last blog post, John commented that the burning of Churches in Canada calls for “Christian outrage” now, while love and forgiveness can wait until after the crimes have been investigated and resolved. I can honestly say that I know how John feels. In fact, I will go so far as to say that until one feels outrage, one can’t honestly love and forgive.

Outrage is a natural human response to outrageous acts—like burning down a Church. If one does not begin by feeling a certain amount of outrage, then I would wonder if that person is actually in touch with reality. Outrage is a natural, merely human emotion.

Last night I attended a prayer service in the street in front of the Coptic Orthodox Church that was burned down early Monday morning. Although some evidence points toward arson, arson has not been proven and no motive has yet been identified. However, there has been a recent spike in violence against churches (vandalism, arson and threats), some sources report over 200 significant incidents in Canada since June. Many of us may be wondering what we should do. Well, I think we should do what our Coptic Orthodox brothers and sisters are doing. We should pray and love.

Even as we strive to please God by disciplining ourselves and obeying His commands, we know that God loves us. We know that God will accept our striving for righteousness, even if we don’t do it very well, even if we fail. God is able to fix our mistakes. Therefore, like children striving to please a parent whom we know loves us completely, we offer what we have, what we can do, in a carefree way, knowing that 100% will never be enough to succeed completely all of the time, but it is enough to please God.

Waiting involves attention. We have to pay attention to our thoughts. We have to notice what is happening in our minds and thoughts and feelings leading up to and when and after we sin. And learning to pay attention to our thoughts takes time. It’s something that we have to practice. It is, the Fathers tell us, an important part of prayer. When we practice prayer with attention (attention to what we are praying, to being present and not allowing our mind to wander), then we develop this ability to pay attention to our thoughts at other times too.

Last night I attended a prayer service in the street in front of the Coptic Orthodox Church that was burned down early Monday morning. Although some evidence points toward arson, arson has not been proven and no motive has yet been identified. However, there has been a recent spike in violence against churches (vandalism, arson and threats), some sources report over 200 significant incidents in Canada since June. Many of us may be wondering what we should do. Well, I think we should do what our Coptic Orthodox brothers and sisters are doing. We should pray and love.

Fr. Michael Gillis builds off of last week's talk about the Great Reset on not getting attached to the comforts of this world. Someone asked about how to balance living in this world without getting attached to it. Fr. Michael talks about three things we can do to help us live as sojourners in this world, waiting for a City whose foundation and builder is God.

Fr. Michael Gillis talks about what we should do about the Great Reset. About once a week Fr. Michael gets a message from one or another of my parishioners with a link to a video that he “has to see.” Many of these videos are of a monk on Mt. Athos (or a monk from some other place reputed for holiness), or it is a video by a conservative religious or political commentator decrying the loss of religious freedom that is or will be brought about by the secular powers that be. The not usually spoken but very strongly felt subtext of these messages is that if we are true Orthodox Christians we should do something to stop it. What that something is, is generally left for us to decide. This is probably why parishioners want to know what a priest thinks after watching the video they sent, a video decrying the Great Reset, and the terrible loss of religious freedom that is taking place and will certainly get worse.

Is it possible to flee to the desert a little bit? No and yes. No, you can’t flee a little bit, for fleeing a little bit is not fleeing at all. But yes, you can flee a little bit, if that little bit is complete. Here’s what I mean. We are all called to flee the world, in the sense of fleeing the sinful ways of the world. But we are not all called to flee in the same way. St. Isaac the Syrian, also known as St. Isaac the Solitary, wrote letters and homilies for hermits, those who had fled the world in the most complete and literal way. Much of the wisdom of these letters and homilies can help anyone flee to the desert completely, even if they only flee completely a little bit.