Brightly Burning Flames


St. John Chrysostom is arguably the greatest preacher in Christian history. A central theme in his teaching is that Christians must not settle for the bare minimum. Instead, we are called to give God our very best.

In his homilies on the Gospel of John, he said:

“The life of a Christian should be like a flame, burning with love for God and neighbor.”

Consider what we read in John 3 about God’s gift to us. He “loved the world so that He gave His only-begotten Son”—to be born, to preach, and to die on a cross—“so that those who believe in Him would not perish but have everlasting life.”

If we only do the bare minimum—if our flame burns dimly—we are not giving God enough. That kind of response is unfair, considering all He has done for us. Bare minimum Christianity does not reflect true discipleship. It falls short of honoring the One who gave us everything.

Our faith calls us to grow and to strive for excellence. Christ loved us enough to give His life. We should love enough to leave our comfort zones, especially for those who need our care, compassion, and love.

This is our calling.

We must constantly ask ourselves: “Am I doing enough, or have I become too comfortable?”

God deserves our effort. Christ deserves our excellence.

May each of us become a brightly burning flame—radiating His light and life to the world.

The Liturgy that Matters Most


Human beings are innately liturgical creatures, woven with a profound spiritual thread that draws us toward communal worship. We possess a deep-seated yearning within our souls to assemble together for the sacred work of offering prayer and devotion to God with one voice and one heart. This fundamental aspect of our humanity manifests so essentially that when authentic liturgy is absent from our lives, we inevitably seek substitutes to fill this spiritual void. As Ecclesiastes 3:11 reminds us, “He has made everything beautiful in its time. He has also set eternity in the human heart.”

Various secular gatherings—rock concerts, political rallies, social protests, and sporting events—all bear the unmistakable hallmarks of liturgical practice. At these events, people congregate in designated spaces for shared purposes and experiences. They unite their voices in songs and chants, perform synchronized physical gestures, and participate in communal rituals that reinforce their collective identity and belonging. The parallels to religious liturgy are striking and reveal our inherent need for sacred community.

This observation isn’t meant to discourage participation in such cultural events. By all means, attend sporting competitions, concerts, and other gatherings that interest you and bring joy to your life. However, it’s crucial to maintain perspective about what these experiences offer. While secular gatherings may indeed celebrate important dimensions of human existence and community, they ultimately provide only a partial reflection of our complete humanity.

There exists only one Liturgy that enables us to participate in the fullness of human life in its most transcendent sense. As Psalm 36:9 beautifully expresses, “For with you is the fountain of life; in your light we see light.” The Divine Liturgy, celebrating our Lord and God and Savior Jesus Christ, connects us directly with the source of all light and life itself. It’s through this sacred Communion that we experience not just an echo of transcendence but genuine participation in the Divine life.

The Divine Liturgy stands apart because it doesn’t merely commemorate human achievement or cultural identity but invites us into relationship with the Creator who fashioned us for communion with Himself. In this sacred assembly, we don’t simply encounter feelings of transcendence but encounter the transcendent One who gives meaning to all other human experiences and gatherings. This liturgical participation fulfills our deepest spiritual longings in ways that even the most meaningful secular gatherings cannot ultimately satisfy.

The Eucharist

Too Big for Words (4)

In this fourth episode on the Holy Mysteries – the sacraments, we examine the Eastern Orthodox understanding of the Eucharist. In the Orthodox Church, Holy Communion is called “the medicine of immortality and the antidote to death.”

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Chrismation – Born of the Spirit

Too Big for Words – Part 3

In John 3 Jesus says that we need to be “born from above” (“born again”) “of water and Spirit”. In this video, we learn about the Eastern Orthodox Church’s understanding of the birth of the Holy Spirit. We discover that the roots of this belief are found in the earliest days of Christianity.

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Selfless Love in Action


Agape is selfless love – a love that seeks nothing for itself and gives everything for the sake of the other. This is the love of Christ, who gave up his own life so that we may live forever.

True selfless love goes beyond seeking recognition for what we have done or expecting gratitude or repayment in return. It is not a tool to leverage favors in the future, nor is it reserved for those who have earned our affection in the past. Instead, genuine selfless love flows freely, reflecting the boundless and unconditional love of God. It means acting because we recognize a divine opportunity to reflect the love of Jesus Christ – a love that calls us to care for others as He has cared for us.

When we embrace this kind of love, our actions and words become a living testimony of Christ’s love. As we show kindness, extend forgiveness, or offer help to others, we open the door for them to encounter Christ’s presence through us. As 1 John 4:19 reminds us, “We love because He first loved us.” This truth underscores the foundation of our lives as followers of Jesus Christ.

To bear the name of Christ is to carry His love into the world. It is to make visible the invisible God by allowing His love to shine through our deeds, even when no one notices or thanks us. In doing so, we fulfill His command to love others as He has loved us. By being ambassadors of his Christ’s this love, we glorify Him and share the hope of salvation with others.

Being Born Again: Holy Baptism

Too Big for Words (Part 2)

Discover the profound mystery of Baptism in Part 2 of our Holy Mysteries series. Dive into its significance, history, and spiritual gifts. This is the second part in my sermon series of the Holy Mysteries (sacraments) in the Eastern Orthodox Church.

Pay Attention to These Things


There are a number of times in the Old Testament when God condemns Israel for their sins. And he says, “Because of your sins, the land is defiled.” 

In Hosea 4:1-3, we read, “Hear the word of the Lord, you Israelites, because the Lord has a charge to bring against you who live in the land: ‘There is no faithfulness, no love, no acknowledgment of God in the land. There is only cursing, lying and murder, stealing and adultery; they break all bounds, and bloodshed follows bloodshed. Because of this the land mourns, and all who live in it waste away; the beasts of the field and the birds of the air and the fish of the sea are dying.'”
What we focus our attention on matters… immensely. We give agency to the things we are most attentive to. These things gain a place of primacy in our minds and hearts. Eventually they shape our worldview and our character. By extension, our worldview and character impact our relationships with others, with our environment, and of course with God.

When we focus on toxic things, anger and bitterness and revenge and jealousy and all of these things, that has a negative impact on our hearts, on our families, on our communities, and on the world itself. So we need to focus on life-giving things. When Dostoevsky said that “beauty will save the world,” this is what he was talking about.

If we want to make the world a better place, we can start by paying attention to what St. Paul says in Philippians 4: whatever is good, whatever is holy, whatever is honorable, whatever is true, he says, “Meditate upon these things.” Pay attention to these things.

Exploring the Great Mystery

Too Big for Words – Part 1

Here’s Part 1 of a series delving into the Holy Mysteries (the sacraments) in Orthodox Christianity. Too profound to fully define, yet undeniably real, these rites connect us in a personal and intimate way to Christ’s cross and empty tomb.

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Learning the Language of Eastern Orthodoxy

One of the things that can make Eastern Orthodoxy challenging for people in the West to understand is its distinctly Eastern character. Our ancient Christian tradition emerges from cultures that are profoundly different from the post-Enlightenment West, with its emphasis on individualism and rationalism. 

For example, visitors to Orthodox churches often feel uneasy watching Orthodox faithful kiss icons, crosses, and the Gospel book. To Western eyes, such actions might seem strange or overly intimate. Within historically Orthodox cultures—many of which are deeply communal and emotionally expressive—this is a natural way to demonstrate love and reverence. For these cultures, there is nothing more natural than showing veneration for the scriptures, the cross, or the saints through such acts of devotion. 

Learning Orthodox Christianity is like learning a new language. It requires becoming familiar not only with the vocabulary but also with the “grammar” and “syntax” of the Faith. Only then does it start to really make sense.

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Mary – The Theotokos

I’m delighted to share with you my first collaboration with my good friends at the Patristix YouTube Channel. God willing, it’s the first of many.

This is a session of the Fellowship of St. Theophan the Recluse (FOSTR), a world-wide online community of Eastern Orthodox seekers and inquirers. I’d only recorded audio at this session, and I’m very grateful to Brothers Robinson at Patristix for the wonderful artwork and video.

Find out more about FOSTR here → https://fostrorthodoxy.podia.com

And visit the Patristix YouTube channel! → https://www.youtube.com/@Patristix

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Support my online ministry ➔ https://www.buymeacoffee.com/frajarmus ☕️
Many thanks! Prayers & Blessings.