How do we understand the Parable of the Rich Man (and his barns), when the life of a poor soul is vanishing before our eyes?

One story of a clinical depression sufferer's progress within the context of a welcoming community.

The community welcomes a friend who reminds them of the woman "bent over for eighteen years" in St. Luke's Gospel. The ones who are unnoticed are a priority for God.

The silence of God at Nativity invites the caring community to action and change.

Both Hector and Mohamed share their wisdom, encouraging each person to use their God-given creativity and humbly open their hearts, in order to build community and open the door to holiness.

The dynamis of Theophany is towards new life and communion. We see this in the community, as God is bringing healing to Jacob, while also opposing the flattening (or "alienation of the spirit") that so often happens in modern culture.

Members of the community reflect on the margins of our existence; where seemingly-forgotten people dwell; and yet, in the margins is where they find their faith strengthening...

In today's generation, we do better to remain poor and in need of healing, but together in Christ; than to be healed alone and segregated through disunity. The community is learning this while walking with people like Judy.

When someone is in need, they seek to be listened to, to be heard by a heart that cares about their story and about the injustice done.

Most servants are faithful with the talents entrusted to them. Even though broken and poor, they keep nothing for themselves. This is the reality of the gospel that we see within the community: there is an abundance of good done by the people.

Members of the community interact with the story of the Canaanite woman's faith, sharing their crumbs of wisdom.

In the heart of every prodigal son, at the time of prayer, God prepares a real place ready to offer hospitality to the one that is wounded.

Brother Luke shares a collection of interactions and experiences from within the community.

A question recently posed at the mission caused Fr. Nicolaie to recall an experience he had when he was a teacher in Romania; and to reflect on how we each have our very own occasional "Emmaus" roads.

Frank (or Isaac, in the Church), a regular member of the community, passed away suddenly near the end of March. A mixup with his phone provided the community with the chance to learn of his passing, and opened the door for his daughter to share her grief with others who also loved her father.

St. Gregory Palamas believed in beholding through prayer the uncreated energies of God. A young volunteer reveals to the community that this is not one quick event that pierces the soul. It is rather an encounter for the whole day.

It is always better to give than to receive. When we try to help other people, we tend to forget their need to also be able to give.

A community member and Father Nicolaie each reflect on their experience with an aspect of the Gospel story of the young man who was possessed.

Brother Luke reflects on some scenes from every day at the mission.

Brother Luke reflects on Holy Week experiences in the community.

Healing happens within the community in different ways, and at times it is given to us to witness little miracles. In the end it heals us all, in our heart. And this is the real miracle.

Father Nicolae writes about how both the blind man in the Gospel reading, and Angela (a member of the community) have been changed by Christ to such an extent that they are nearly unrecognizable. This gives all of us hope of restoration through Christ.

Fr. Nicolaie tells how the faith of people who saw (and see) evil in the face of war is a faith that can guide those of us who live in a society tempted by the illusion of death.

Through Matthew's arrival at the community this week, we learn that communion makes us look for the one that is lost: Through the wounds of the poor, Christ pours out His grace.

Notes from the community that offer a peek at how the community members are seeing God at work in and through each other.

Father Nicolai reflects on recent hopeful learnings in the community.

Brother Luke shares a collection of recent interactions and experiences from within the community.

Brother Luke shares some new stories from the mission.

The church is called today to care for life, to offer an open space where the soul of man can pray and sing, and have an encounter with Christ, who listens to us from the cross.

In this Sunday's gospel, Jesus provides an abundance of life out of the abyss. The plentiful fish are a testimony of the authority that He has over the living and the dead, revealing that His mercy is deeper than the heart of the sea.

How can poverty, hunger, and mourning be considered "blessed?" Father Nicolai looks at the Beatitudes through the lens of the community, revealing the "Good Word," "Bene Dicere," or "Blessing" that is poured out in and through someone with a sincere heart.

A discussion of Saturday's gospel leads community members to search for Resurrection.

It is the cry of the poor who are in solidarity with those who suffer the most, today. The poor are not indifferent to the suffering, but lift it in prayer, with faith that God hears them.

Brother Luke shares three stories from community life.

Fr. Nicolaie invites us to join the community in looking into the eyes of the Theotokos from a humble position at the feet of her icon; and to live ascetically in a way that opens our own eyes to charity and mercy.

Fr. Lawrence explains the modern contempt for belief in the demonic and why it should be challenged.

On the seventh Sunday of Pascha, we commemorate the holy God-bearing Fathers of the First Ecumenical Council.

With many of the autocephalous Churches meeting in Crete this week, some have wondered if this was another "Ecumenical Council" of the Orthodox Church. Fr. Lawrence Farley helps us understand that term.

In a recent blog post entitled Altar Girls, Fr. Lawrence raised concerns over considering this practice. In this podcast, he now looks at Altar Boys as well as Sub-Deacons and Acolytes.

Fr. Lawrence suggests there are problems involved in declaring that only Orthodox may be commemorated if no further details are provided, for this sets up the liturgist to be a judge over the souls of men. But who then can be included?

So, what’s the deal with clerical dress and monastic habits? Do they really matter?

Fr. Lawrence says the Nicene Creed was created to exclude which goes against the grain of our modern secular society, where the word “inclusive” has become a magic word, conjuring up warm feelings of virtue, righteousness, and goodness.

How do we spend our Sunday mornings? At a thrift store? On a golf course? Before the television set? And if we choose any of these options, what are we teaching others by these choices?