For those who are recovering from metabolic derangement, there is a fear that returning to a diet that is dominantly carbohydrates will lead to a return to their health problems. Is this fear justified?
If going paleo satiates hunger and moderates the appetite in itself, does it make sense to return to a diet that destroys this balance and makes one hungry when one doesn't actually need to eat for the sake of observing an ancient fasting discipline? In essence, would going off paleo entail making myself feel hungry in order to prevail against that sensation? Mortification for mortification's sake? The great ascetics may have been able to observe the fast without any adverse health effects--was this because of graces being given to them for the purity of their intention, rather than the natural consequences of the fasting?
It wouldn't bother me if this is a story to make me forgot Alien 3 and Alien Resurrection; those who talk about how important it is to maintain continuity may be making an idol out of an entertainment product.
Second season of this show is coming up. I saw a promo the other day while waiting for Kingsman. WGN America trying to compete with the dramas of more well-known cable networks? Stephen Lang has a minor role in the first season.
There was a notable decline in attendance at the San Francisco event of this year's symposium. Too many competing Orthodox events that weekend? Or were there other factors at work. Attendance at Vespers on Saturday and the Divine Liturgy on Sunday was smaller as well. It would seem that at one parish at least, ROCOR is following the trends of the old country- the absence of men at divine services. I don't know if the situation is better at the new cathedral. What can ROCOR do to make itself relevant to the ethnic Orthodox and to society at large? The local OCA parishes seeming to be faring ok; this is due to more than a few converts from Protestantism, men who know why they are Orthodox? One of the priests on the panel was talking about how it was necessary to have services in a language the children can understand (i.e. English) so that they can understand and live their faith. I think he was spot on, but how many of his brother clergy in the ROCOR would agree with him? And even if they did, would it be possible to accommodate the older members of the congregation and the younger members while adhering to the rule of serving only one divine liturgy at the altar?
While Byzantine Christians have generally had a successful policy of inculturation (despite some bouts with Byzantine/Greek chauvinism), it is ironic that so many are unable to see how necessary this is in the United States in order to retain and grow their flocks and to evangelize to non-Orthodox. A "church for immigrants," rather than a missionary Church.
Is an incomprehensible liturgy a big problem for the young? Is it a problem for older men who grew up in the old country? Or is the problem a lack of catechesis, both with respect to the liturgy and to the Christian life in general? How well-catechized are the pious women one sees in the temple at the divine services? Do cradle Orthodox men not view Christianity as being relevant to their own lives as men? Or is it merely the sin of lukewarmness?
Unfortunately he upholds the traditionalist position about the "contemplative" nature of the liturgy against a notion of active participation based on intelligibility. He would not accept liturgical spirituality as expounded by the greats of the 20th century liturgical movement. How many of the great saints that he cites were religious or clerics who had an understanding of Latin? And how many of those who did not understand Latin were sanctified in spite of not understanding the liturgy but rather by the grace of the Eucharist nourishing a spirit of prayer and attentiveness separate from liturgical participation? How many beginners are capable of that?
Latin traditionalists will not be easy to convince; while the EF should be made available to them because it is pastorally warranted they should not be surprised if their children seek alternatives to nourish them spiritually.