Orthodox Q&A Forum

Orthodox Q&A Forum Relaunched!

2011-10-04T09:25:00.000-07:00

Dear Parish Faithful, and Friends in Christ,

Our parish webservant has posted a new announcement on our parish website: Orthodox Q & A Forum Returns. Once you click on the link, a form is provided through which you may ask your question. As you will read there, you may remain anonymous or not - that will be your decision. I would like to share the answers with the entire parish, so the answers will be posted on the website, as well as on this newly refreshed and relaunched Orthodox Q&A Forum blog. I may use some of these questions for future post-Liturgy discussions. It may take some time in getting to any questions, or perhaps some research may need to be done. Please be patient for an answer. Again, questions should be related to issues within the over-all life of the Church; from the theological to the practical. No question is “too simple,” for any question leads us back to the Gospel and the worldview that we embrace as Orthodox Christians.

In preparing for my class at Xavier, I came across these words of a nineteenth c. Russian Orthodox bishop. This is Metropolitan Philaret of Moscow (+1867), who was eventually canonized by the Russian Orthodox Church. In speaking of the importance of theological education, he said the following:

“In Christianity, nobody is allowed to remain completely unlearned and ignorant. Did not the Lord himself call himself teacher and his followers disciples? Before Christians began to be called Christians, all of them without exception were called disciples. And why did the Lord send the apostles into the world? First and foremost in order to teach all the peoples: ‘Go therefore and make disciples of all nations.’ If you do not wish to teach and enlighten yourself in Christianity, you are not a disciple and follower of Christ.”

Commenting on the this approach of Met. Philaret, Fr. George Florovsky wrote the following:

“Philaret was not afraid of stimulating thought, although he was aware of the temptations this could cause. This was because he believed that these temptations could be overcome and vanquished only through creative activity … Philaret always underscored the necessity of theologizing as the sole irreplaceable foundation of an integral spiritual life.”

I invite you to submit your questions, and follow along with our relaunched Q&A Blog as we follow this healthy approach of St Philaret, Metropolitan of Moscow!

Fr. Steven

Response to "March For Life" Meditation

2010-01-23T09:13:00.000-08:00

Dear Parish Faithful,

I would like to share a response from Alexis Callender to this morning's Fragments for Friday. There is an excellent application of theology to the "abortion issue" in what Alexis wrote. Finding the source of the issue in "free will" and the privilege/gift of "choice" is also the source of a sound Orthodox approach.

Fr. Steven

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Good Morning Fr. Steven,

I came across a quote yesterday that I found interesting and perhaps “applicable” in some fashion with regard to the events taking place this weekend as they pertain to The March for Life. If I may paraphrase, it reads something like this: “Freedom to choose is our privilege. Multiple choice is the problem.”

There are many ways one can “read into” this quote. I took from it the following: God has created us in His image and likeness and has given us the gift of free will. This is the very basic foundation of creation as put forth in Genesis – the beginning. Since the beginning, we have also been given multiple choices - between right and wrong, good and evil, etc. However, I do not see it as a problem, per se. As an Orthodox Christian, I view it as a “test”. Through tests and trials our faith and knowledge are strengthened. Christ through His incarnation humbled Himself and took on our human form so that He could walk among us, teach us and reveal Himself to us. Subsequently we are enabled to learn to be that which we were designed and destined to be. As long as the Evil One reigns on the earth, temptation will exist and we must make our choices. Therefore, daily we are tested and daily we pass or fail, we fall down and we get back up again. As a loving and gracious Father, God allows us these failures and successes so that we may learn, “the Way, the Truth and the Light.” It is a process that begins at birth and continues “even unto our last breath.” To quote, Fr. Michael Azkoul, “The knowledge of free will comes by faith and experience.”
So how does this apply to the issue of abortion? With regard to this issue, it is a known fact that I am opposed, I believe it is a murderous act and should have never been legalized. As somewhat of a ‘realist’ though, I know that even if Roe v. Wade is overturned, abortion will not go away or simply vanish. How then do we stop it? Can we stop it? Or, do we simply just accept it and try to carry on as best as we can? Humbly again, I suggest we get to the root cause and start there.

First, we have to look inwardly at our own sinfulness and strive to center ourselves in Christ for all things. If one truly strives for a Christocentric (sp?) existence, multiple choice is not a problem…the decisions become quite clear. If we continue in this manner, His Light will shine forth so that others too may see…“You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.” (Matt 5: 14-16).

Second, as you stated, we have to be careful to not pass judgment and point our fingers with harshness and bitterness and become prideful. If we are created in the image and likeness of God, we too have to do our best to show, love, mercy and compassion in the same way that God graciously bestows these things upon us. I am not suggesting that we be passive in our stance, but rather we express it with love and a deep conviction to show mercy and see Christ in all people. “Never look down on anyone. You do not know whether the spirit of God prefers to dwell in you or in them.” (From the Sayings of the Egyptian Fathers).

Third, treat all life as sacred. Simply put, God created us. “For you possess my heart O Lord; You took hold of me from my mother’s womb. I will give thanks to You, for I am fearfully and wonderfully made; Marvelous are Your works, and my soul knows this very well. My bone You made in secret was not hidden from You. And my substance was in the lowest parts of the earth; Your eyes saw me when I was unformed, and all men shall be written in Your book; they shall be formed day by day, when yet there was none among them. ” (Ps 138: 13-16)

The three are intertwined and work harmoniously.

Abortion like other sins will always be present, but that does not mean we as Orthodox Christians simply accept this. We have been given free will and freely we must choose to do what is “meet and right”. Just as sin is ever present, so too is the Holy Spirit, “ever present and filling all things”. It is our choice then to allow the Holy Spirit to work within us to prayerfully, compassionately and lovingly bring those who have stepped into “darkness” back into “light”. “With You there is nothing that cannot be put aright. You are Love. You are the Creator and Restorer.” (Kontakion 10 – Akathist Glory to God for All Things)

Humbly, I might suggest to the writer of the quote to re-word it as follows: “Freedom to choose is a gift from God. It is how we utilize this gift that matters.”

In Christ
Alexis

Ask Father Anything!

2009-11-23T12:44:00.000-08:00

Dear Parish Faithful and Friends in Christ,

Following Vespers this past Saturday evening, some of our Church School teens were present for a session called "Ask Father Anything." I thought we had a very good meeting that was lively and interactive. (We "allowed" some adults to be present who also kept the conversation going at times). The questions were quite good, some "deep" and probing; others of a more practical nature. The quality of the questions and the interest shown by our teens was very encouraging.

Here are some examples of the themes we discussed based upon the questions formulated by our teens:

• Is there a propensity toward evil and acts of violence within our human nature? How do we respond to violence?

• How can we know the truth about our Faith? How can we evaluate the claims made by different religions?

• Is there a place for Orthodox missionary work?

• How can we witness to our schoolmates, peers, etc. about being an Orthodox Christian?

• What is the nature and meaning of fasting?

• Discussion of some of the terms of an Orthodox vocabulary.

Feel free to ask and comment on these and other questions via the comments feature of this blog. I will look forward to our next session, and our online discussions as well!

Fr. Steven

Chris Hillman of The Byrds on his Journey to Orthodoxy

2009-10-20T16:01:00.000-07:00

Dear Parish Faithful,

This is from Bill Leara. For those (of us) from this generation who remember something about it and its "style," this may prove to be of some interest. The now-classic song from The Byrds, "Turn, Turn, Turn is taken, of course, from the Book of Ecclesiastes.

Fr. Steven
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Hi Fr., did you listen to this interview? The bass player from The Byrds is now an Orthodox Christian!

http://ancientfaith.com/podcasts/illuminedheart/turn_turn_turn

Turn, Turn, Turn

October 09, 2009 Length: 41:43

Chris Hillman, Rock And Roll Hall Of Famer and original member of the legendary sixties band The Byrds, The Flying Burrito Brothers, and The Desert Rose Band, reminisces with Illumined Heart host Kevin Allen about his 40 years in the music business and the spiritual journey that led him to the Greek Orthodox Church.

Total Cost of Abortion - In Clear Opposition to Abortion

2009-09-25T11:16:00.000-07:00

Dear Parish Faithful,

Here is another response to Wednesday's Midweek Morning Meditation from Alexis Callender that I thought to share with everyone:

_____

Dear Fr. Steven,

As you well know, my stance on abortion is clear – I am opposed. As an Orthodox Christian, I can back my statement in four basic points:

1. God gave us life; therefore, life is sacred.

2. To state differently is anti-Orthodox and above all else, anti-Christ. (One simply cannot view it differently and still state emphatically or with wholeness of heart…”I believe in One God, the Father Almighty, Maker of Heaven and Earth, and of all things visible and invisible…..”)

3. Scientific data has clearly shown time and again that at the time of conception, there is a life form.

4. Abortion terminates life; therefore, it is a murderous act.

This brings about another point in the abortion matter, the term “pro-choice”. I have to suppress an outburst of laughter and try very hard not to roll my eyes when I hear someone state that “while I would personally never choose to have an abortion nor encourage another to have one, I certainly would never infringe on a person’s right to choose that course of action.” The statement is as ridiculous as you or I saying “while I would never choose to intentionally cause or take the life of another or encourage another person to do so, I would certainly never infringe on a person’s right to choose that course of action.” To some this may be an “apples to oranges” comparison. However, if you consider the fact that abortion ends life and it is intentional - albeit coercion, disparity and distortion of the process and outcome may be factors in the decision - a life has been taken. Further, it is important to remember that choice, like life, is a gift given to us by God. We have free will to choose right and wrong. With every choice there is a consequence … for every action a reaction. In my humble opinion, “pro-choice” is just another term to soften view of an ugly reality … if you are “pro choice”, you believe that abortion is ok, maybe just not for you. All the legal terms, flowery pink pictures and kind gentle voices cannot cover up or sway the attention from the “500 Ton Gorilla” in the room. Unless, of course, you “choose” to ignore it. It is important to point out though that “choosing not to look” does not make it go away.

As Orthodox Christians, we are responsible to prayerfully and dutifully try to “right this wrong”. However, we have to be careful in our approach by first “putting on Christ” before responding. It is so easy to get caught up in our zeal that we may allow the trickery of the Evil One to “distort” our endeavors with the sins of judgment and pride. With this in mind, I have to remember that only God may judge and that I too am being judged in the way that I deal with these issues and respond. I have to remember to ask “for a door of enclosure about my lips” when anger sets in and (as stated above) to suppress a cynical burst of laughter and eye roll at my opposition. I must also remember that all is from God and that all can only be forgiven by God with true repentance. With Him, all things are possible… in His time, according to His Holy Will.

“That which is broken cannot be restored, but You can set aright those whose conscience has become decayed; You restore the soul to its former beauty in those who have lost it beyond all hope. With You there is nothing that cannot be put aright. You are Love. You are the Creator and Restorer. To You we sing praise: Alleluia.” ~ Kontakion 10 – Akathist of Thanksgiving, Glory to God for All Things by Archpriest Gregory Petroff (+1942).

In Christ,
Alexis

Total Cost of Abortion - A Reflection

2009-09-24T10:35:00.000-07:00

Dear Parish Faithful,

I have received a fair share of responses to yesterday's meditation concerning the effect on women of having an abortion. Here is an interesting one from Marian Davis that I would like to share with you.

Fr Steven

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Fr Steven,

I am glad to read these kinds of truths rather than the political rhetoric that constitutes the "abortion discussion" for the most part. Though I have known several to many women who have chosen to have abortions over the years, never have I known someone who fit the popular "convenience" explanation. Desperate, alone, young and lacking in life experience and problem solving skills, no means of self support (scarier for middle class young women), intense pressure form parents, boyfriends and even husbands, yes.

During a discussion of these issues long ago, when I was a student at YDS, I remember a wise comment made by a Buddhist woman. She said she didn't OPPOSE abortion, she just winced at the choice because of its inevitable consequences for all. One doesn't, she said, step into the River of Life and choose to move against the current without harming oneself in fundamental ways...As the article suggests, she saw abortion as an illusory solution whose inevitable consequences would unfold in time, most intimately in the heart, soul, life of the woman...It harms men too--but they are less likely to notice.

Marian Davis

The Health Care Debate: An Orthodox Contribution

2009-09-11T07:38:00.000-07:00

Dear Parish Faithful and Friends in Christ,

Reform of our current health care system is very much in the news - and provoking a great deal of polemical reaction and heated debate. I struggle with understanding all of the inter-related issues that need to be considered in assessing the proposed overhaul - or, at least, reform - of the health care system as it exists. I have noticed that there is not a great deal of talk and needed concentration on preventative health care, including the very foods we consume in great quantity that potentially lead to poor health in the first place. Since the claim exists that a great deal of health care costs are consumed by preventable diseases, including many cardiovascular diseases, it seems that we should concentrate on "disease prevention" caused by our own careless habits in how we take care of our over-all health. "Eating healthy" can easily fit into an Orthodox understanding of asceticism and an Orthodox anthropology that considers the body to be the "temple" of the Holy Spirit, and thus something we need to care for. Also, our fasting discipline easily lends itself to "eating healthy" - abstaining from all of that red meat, heavily-sugared "desserts," etc., for sustained periods of time - which is just one more reason we should embrace fasting when called upon to by the Church. It is a practice that strengthens us both spiritually and physically. This is all quite independent of our political positions and our acceptance or rejection of the current administration's attempted reform of the current health care system.

I did come across a very interesting article with the following title: "Big Food vs. Big Insurance - The American way of eating has become the elephant in the room in the debate over health care." This article is certainly more political and social than theological; but it raises some of the issues that I just mentioned from a different perspective and seemed to me to be a meaningful contribution to the entire debate. The author also raises the unsettling and uncomfortable issue of obesity within America, and the unpromising future about combating that health issue, especially in relation to a powerful food industry that is not driven by health considerations. If the title interests you, here is a link to the article.

Fr. Steven

9/11 Anniversary: A Brief Memorial

2009-09-11T07:34:00.000-07:00

Dear Parish Faithful and Friends in Christ,

Today is the eighth anniversary of the terrorist attacks on the World Trade Center in New York and the Pentagon, together with a fourth airliner that crashed in Pennsylvania. As a nation, we simply refer to that day as "9/11." Everyone old enough must remember that traumatic day with clarity. "Life goes on," and we move on with it, but we want to respectfully remember all of the innocent victims of those attacks and their continually-grieving families. I recall a blind Greek Orthodox man from Chicago retell the tragedy of his brother dying in the World Trade Center to the children of the Hogar back in 2004 - in fact it was my daughter Sophia who translated what he was saying into Spanish for the children - and how they listened in hushed silence. There were thousands of such personal stories that make the sense of loss from that day both more direct and poignant.

Memory Eternal!

Fr. Steven

Thirst for Transcendence: Another Response

2009-09-10T07:44:00.000-07:00

Dear Parish Faithful,

Just received this from our beloved friend, Sister Vicki. She offers some comments on last week's meditation about the apparent loss of faith - or at least the practice of ones' faith - among today's college students. I am sure she wouldn't object in my sharing it with you. As she mentions at the end, Steve and Pat Pride were at the monastery last weekend and spent some time with her.

Fr. Steven

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Good morning Fr. Steven, evlogeite!

Hope and pray all is well. I read your last Thursday's med. about college students views on church and faith..Yes our society continues to change and without parents modeling and teaching the faith our kids are wandering out there. Certainly in most universities (faculty etc.) no one is going to speak the truth to students unless the adults themselves know the truth.

You have a very important mission with your students, to teach them about what the Gospels say and about our Lord and the church. I pray you can bring some hope and joy to your students. You are planting seeds now and when the Lord wills and when the students have the desire, they will hear and act.

Some of us attended the Missions and Evangelism conf. at AV last weekend. I was only there for one day (sat.) You may want to listen to two of the talks on, Campus Evang. and Working with Youth which were given by a young Greek Orth. priest from Lancaster, PA. (Fr. Hector) They are on the Ancient Faith Radio.
They are worth listening to. Fr. Hector explains what is was like to be on the huge campus of Penn State back in the late 90's.

Sunday Sept. 20 the is OCF Sunday. OCF is in need of funding right now.

We are having a few days of rest this week, thank God and will cont. to have guests through early Oct. Then....Lord willing , Mo. Galina and I will travel to Greece. The planning is slow and tedious right now, please pray that it will come together and that our contacts in Greece will come through. I'll let you know our dates later.

As you know , Pat and Steve were here last Sun. We had a nice visit.

Say hi to Presv. God be with you, and may our Lord grant you wisdom and hope as you preach the Good News! Don't be discouraged. Pray to St. Cosmas of Aiotolia.

Yours in IC XC,
Sr. Vasiliki

Thirst for Transcendence: A Response

2009-09-04T17:21:00.000-07:00

Dear Parish Faithful,

This week's "Thursday's Theological Thoughts" generated a good deal more response than usual, and I appreciate reading and thinking over those responses, all of which were quite interesting. I thought to choose at least one as representative and also for some of the insights for an evolving dialogue with the contemporary world and the contemporary student.

Fr. Steven

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Dear Father Steven,

Father Bless.

This is quite intense, but very typical of my generation, the "Slackers" or "Generation X", and has trickled down to Generation Y.

Ten years ago I was a non-traditional college student. I often had casual conversations with a friend of mine on the meaning of life. It was mostly rhetoric, centered on some of life’s great mysteries. My friend suggested I enroll in a Philosophy class because it introduces the same topics. As it turns out, philosophy was a great beginning to begin to learn what many great thinkers have tackled in answering. It was validating.

I really feel that students today are much like students of the past, who enjoy deep discussions about the meaning of life. So perhaps for many students they have yet to deal with the first question to philosophy: Do you believe in the existence of God? The second question is equally as hard: If God is All-Knowing, All-Loving, and Omnipresent, why does evil exist in the world?

Philosophy, in my opinion, is a gateway into critically thinking about God in a safe environment. If people were required to take a philosophy class and/or through casual discussion groups in place on or off-campus, it would possibly ignite a desire into theology by taking the first step into discovering deeper aspects of their mind. This is the beginning of truly seeking God with all mind, heart, and soul. Could it be required to take a philosophy class before students attend your theology class? Perhaps this is wishful thinking...

I was inspired by the way my professor presented the topic, opened the door into my mind to challenge my thinking. The teacher wouldn't tell us whether she was religious until the last day of class. Looking back, I can see the logic behind it and I admire her for it. At the last day of school, she smiled and shared with us, “I am Catholic.” I will always be grateful for her style. It serves as a model for my approach to people and life to this day.

Sincerely,

Jennifer Haynes

The Seriousness of Worship

2009-08-27T11:50:00.000-07:00

Dear Parish Faithful & Friends in Christ,

I am forwarding to everyone a very interesting article that was forwarded to me recently. The article may be too long for a "quick read," but I would highly recommend at least reading the first part. If you find that of interest, than you may want to read further at your own convenience. The author, Monte Wilson, is described as a "noted Reformed writer and speaker." He is describing a particular part of the North American religious landscape that he clearly knows and understands very well from within. And he does not like what he sees! His reflection amounts to something of a lamentation. You may agree with me that perhaps he needs to visit an Orthodox church and experience the Divine Liturgy!

The article is a scathing critique - combined with some good humor - of the vapidness of a great deal of contemporary Christian worship; what I, at least, would equate with the "mega-church" phenomenon. But perhaps it goes even beyond that into more "mainstream" forms of Protestant worship. I am not sending the article so that we can have a good laugh at the expense of other Christians; or so that we can come away with a self-satisfied "feeling" of our own superiority as Orthodox Christians. We can fall into some of the same traps enumerated below within the context of the Divine Liturgy! But I would hope that we may reflect and be profoundly thankful for the depth of the worship that we are invited to participate in on a weekly basis. And that we commit ourselves to a life of genuine worship in which we worship God - the Father, the Son and the Holy Spirit - and not ourselves in the process! That our "needs" when we come to church are met in an encounter with the living God Who makes demands of us on daily basis, and not in some kind of psycho-babble about "finding" our "inner selves" with the help of Jesus. That we will also understand the extraordinary importance of genuine Tradition, realizing the hazards of making it up as we go along; and that was is "contemporary" one day is out-of-date the next, thus perpetuating an unending cycle of seeking an ever-receding "relevance."

As Monte Wilson writes out of the Reformed tradition, he brings to his insights a set of presuppositions and a "mind-set" that I cannot fully relate to - and at times will disagree with. However, his over-all point about the seriousness of worship is one we must never take for granted, but continue to cultivate and deepen as we encounter the living God from liturgy to liturgy.

Please feel free to pass along any of your own reactions to what you read below.

Fr. Steven

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Narcissism Goes to Church: Encountering Evangelical Worship

By Monte Wilson

Evangelical Worship

Have you attended any modern evangelical worship services lately? (Question: Is "Evangelical Worship" an oxymoron?) No? Well, let's walk through one, shall we?

"Good Morning!" bellows the greeter, Mr. Rapport. "Why don't we stand and greet one another?" While every-one nervously pretends to happily welcome those around him with body language that says, "I can't believe he made us do this," Mr. Rapport will walk up and down the aisle shaking hands with the members, kissing babies and, in essence, acting as if he were running for office. (Maybe he is.)

What is this? It is the evidence of the modern proof of God's presence: Warmth and Fuzziness. The service must have the correct ambiance. People must feel wanted, even needed--or they will go elsewhere. Not long ago, the normal service would begin with Bible reading and prayer, declaring the congregation's allegiance and submission to Christ. Today, our allegiance is to user-friendliness.

Some churches will open with a cheery choir special or a hap-hap-happy song sung by the musicians. After all, happiness must mark the service. "We are a happy people. We have something to offer you. We are exciting and positive--and you too can be like us if you join our church!" Compare this with the ancient liturgies that began with, "O God the Father of heaven, have mercy on us miserable sinners." Whoa! That won't do. What a downer. This certainly won't work in a church that wishes to make everyone feel good about himself.

Now the music leader steps to the microphone to lead the "worship." He is a combination of Pavarotti (albeit without the training), Dick Clark and Liberace. He stands, sometimes with other singers, at the center of the stage. The sound booth has been instructed to make certain that his voice is always louder than all others combined. He cajoles, he exhorts, he waves his arms, he explains the depth of meaning in the lyrics of each song, he cheerleads, he cries--all on cue. We then sing songs like "Glo-ho-ho-ry-he-he" or some other such ditty that is equally as intellectually and theologically vacuous. By the way, are the people a little dull this morning? No problem. Change keys on each verse, increase the volume and dump all songs in minor keys. What matters is that everyone has a great, happy, ego-renewing experience.

To insure that everyone is engaged, he will choose songs that match the musical tastes of the congregation. (The demands of Scripture are secondary: preferences and tastes of the people are primary.) Who cares that the church sang majestic hymns and chanted the Psalms for century after century, these are now too complicated, too content laden. What we demand are songs that excite, move and gratify without over-taxing the mind or soul.

It is now time for The Reverend Doctor Raconteur. First, he will tell a story. Now this yarn need not have anything to do with the message, but it must assure everyone that he is a) glad they are there; b) capable of wowing them; c) a real master of the pulpit; and d) just plain folk, like all of them. If he fails to accomplish one of these objectives, he is in trouble. If he fails in two, his job is in jeopardy.

It doesn't matter how well educated in theology the minister is because he will rarely deal in theology: the real need is psychology and entertainment. The man must move the audience. He must make them feel loved, needed, wanted, appreciated, cared for and special--reeeeal special--all in one message. Content is secondary, if it is relevant at all. What matters is that the minister is personable and able to make every individual present feel like he is talking just to him.

It is not just the people's ego being stroked here, but the minister's as well. He moves, he cries, he laughs and he woos. The spotlight is his. He is on center stage and loving it. Men revere him, women adore him and children laugh at his jokes: all stand in awe of his skills. What a life! Except, that is, when there is no response from the people. He stands at the back door and receives only the most mundane of compliments. No one is saved. No one spoke to him of his brilliant performance. No one fell down at the altar. Nothing visible, nothing audible, nothing happened, period. And what of his ego, now? It is dashed. He is a failure. No one appreciates him. No one knows his toil, his anguish--his insecurity and the ravenous hunger of his ego for approbation.

Where to Go for Real Worship

Where does the serious believer go to worship? Where do Christians go who do not want a circus but the sacraments? Where does a hungry seeker go to be fed with doctrine deeper than messages that can be boiled down to, "Don't worry, be happy"? Where are the Houses of Prayer? I was taught that, "You get what you fish for." We fished for people who wanted to be entertained. Now, if we pull the plug on the spotlights, they will go elsewhere. We built our services around the tastes of our members and, thereby, told them that their ego's where The Standard for evaluating the worship service is. What happens when we stand and quote Rushdoony, "Worship is not a matter of taste but of obedience"? What will happen is that we will gain the favor of God and all those who fear him. Those serious about their life in Christ will find their way to our worship services; those who prefer smoke and mirrors will go elsewhere. If space permitted we could take a similar walk through the last years' counseling sessions. Here we see a parade of whiners, victims and self-indulgent, self-proclaimed prophets coming to the pastoral staff to let them know of all that is wrong with the church, the officers, the music, the teaching, their spouses, their lives, etc. All of this can be summed up in one brief sentence: "My needs are not being met." Are some of these needs legitimate? Of course they are. But more often than not the needs all center on the gratification of the ego, not the strengthening of faith.

Hear the mantas of modern evangelicals:

I feel, therefore, I am.

I do not feel God; therefore, something or someone is wrong.

I feel God; therefore, whatever is being said and done must be The Truth.

I feel good; therefore, I am good.

I feel needy and my needs are demands on your abilities and possessions.

Is it any wonder that the average Christian is led around by his experiences and feelings rather than by God? The modern church--the place where he was to encounter God and learn of his ways--has told the Christian through symbols, teachings and structures that his needs and feelings are paramount!

Why are ministers shocked when members come in and say that their discontent with their spouse is grounds for divorce? After all, this same pastor told them that they could ignore covenants with past churches if their "felt-needs" were not being met. Why are we surprised when our members convert to Roman Catholicism where they feel-at-home-in-Rome or attend Laughing Revivals because they feel-the-Spirit? Haven't we told them that the gratification of their feelings is of highest import to God? Isn't it amazing how ministers who pandered to experience and emotions all of the sudden want to talk about truth-claims when one of their members decides he can have more intense experiences at another church!

The Quest for Experience

What is going on in Church-O-Rama? Quite simply, it is the exaltation of emotional gratification outside any theological parameters. This shapes our liturgies, dictates the style and content of our message, directs our counseling strategies, produces deformed theologies and severely damages souls and institutions wherever it prevails.

Modern American Christianity is filled with the spirit of narcissism. We are in love with ourselves and evaluate churches, ministers and truth-claims based upon how they make us feel about ourselves. If the church makes me feel wanted, it is a good church. If the minister makes me feel good about myself, he is a terrific guy. If the proffered truth supports my self-esteem, it is, thereby, verified.

Whence does this error spring? What is its source? One source is the belief that salvation is solely due to an experience of conversion, rather than to what happened on the Cross of Christ. Most Christians today define their salvation exclusively in terms of what happened to them subjectively, having no notion whatsoever of the objective basis for their salvation. This in turn focuses all of their attention on anxiously caring for that experience.

I suggest that another source is the common modern presupposition that experience is the foundation for belief. This cannot be so, however, because experiences do not happen in vacuums. People experience something or someone. The question, then, becomes, "What or Who has been experienced?" The "What" or "Who" must be interpreted. And simply because the Who or What was encountered in a religious setting does not mean that the encounter was sent by God.

One of the attractions for basing beliefs and theologies on experience is that it gives various religious groups a common starting point for ecumenical dialogue: "We have all experienced Jesus (or Truth or the transcendent God), have we not?" But this begs the question: who is going to verify exactly Who was experienced and by what standard shall they make their evaluations? How shall we ascertain if we have experienced God or Truth--or have only been experiencing ourselves?

To those who say that experience is The Standard for evaluating truth, goodness, beauty, etc., Luther had an interesting question. On Good Friday, when the disciples stood before the Cross, where was God? Was he not absent? For years they had experienced him on a daily basis; now he was demonstrably absent. Jesus himself cries out that God had forsaken him. Now, what do we believe? Well, as Luther pointed out, we had better believe the theology of the Bible.

When we allow experience or feelings to guide our faith we will end up in a ditch. Our feelings will tell us that God is absent while, all the time, he was right there "present in a hidden manner." What we need, then, is a theology with which to interpret our experiences.

Ignoring the Quest

There is another problem to which we in the Reformed camp do not always give sufficient thought. Some of these experience-based people are truly hungry for more of God in their lives. They may be misguided, they may fall prey to psychological manipulation, they may fall into grievous errors, but their sense of neediness for God is legitimate. Whereas many modern evangelical churches try to satiate this thirst with MTV Christianity, there is--or at least was--in many of these folks a desire to fill the soul with God's presence.

In what I believe is an overreaction to the lust for experiences in Church-O-Rama, some Christians and churches have denied any and all pursuits of experiencing God and his Truth. All that matters to these folks is the cognitive apprehension of doctrine. But the fact is that Biblical truth is to transform the individual. This means by necessity that we must "experience" the Truth of God.

Quite often in the Reformed world there is a lack of any appeal whatsoever to the imagination or the emotions, as if humans were only a "brain." This was one of the reasons why Anglican churches suffered such loss during the Great Awakening. Wesley and Whitefield were speaking to men and women who were semi-illiterate. However, while they may not have been able to read, these people could feel their need for God and forgiveness. Lecturing these people with theological treatises would not work: they needed to be touched where they sensed their (legitimate) need for God. This is not to suggest doctrine should have been secondary or that everything these evangelists did was right. It is to assert that some of their success was because they presented the truth in such a way as to truly communicate to the needs and hunger of the people.

Augustine pointed out that we were made in the image of God. We have, therefore, a capacity to fellowship with God. After the Fall, however, we insisted on trying to fill this need with creation and created things rather than with the Creator. But as Augustine noted, we can fill the void of God only with God. "You have made us for Yourself, and our hearts are restless until they rest in You."

People long for God: they intellectually and psychologically crave his presence. However, as Augustine wrote, they are constantly trying to fill this need with experiences that will not satiate their desire. Sadly, the church all too often notes the need of the people, takes a survey of what it is they are using to try and fill this void, and then baptizes the chosen avenues with proof texts and Christian jargon. To compound the problem, those churches that react to such an approach often craft their message and worship in utter disregard of the human need to experience God. So, in one church people's emotions and emotional needs are pandered to, while in the other they are ignored. In one church the spirit of narcissism reigns, in the other the human spirit's capacity for and need of God is, for all intents and purposes, ignored.

People "need" a worship service that says, God Is Here. Here God is worshipped, revered, met. This is not entertainment. This is not a lecture hall, and we are not the audience: God is the audience and we are the performers. We recognize God's demand to be glorified and the human need to be filled with his presence. Prepare to meet God.

The poet Annie Dillard captures this spirit when she writes:

On the whole, I do not find Christians, outside of the catacombs, sufficiently sensible of conditions. Does anyone have the foggiest idea of what sort of power we so blithely invoke? Or, as I suspect, does no one believe a word of it? The churches are children playing on the floor with their chemistry sets, mixing up a batch of TNT to kill a Sunday morning. It is madness to wear ladies' straw hats and velvet hats to church; we should all be wearing crash helmets. Ushers should issue life preservers and signal flares; they should lash us to our pews. (Teaching A Stone To Talk: Expeditions and Encounters, p. 40)

Do you think Dillard extreme? Consider: Moses sees God, kicks off his shoes and starts stammering about how God should send Aaron and not him. Isaiah sees God, crawls under a church pew and begins blabbering about needing his foul mouth washed out. Jeremiah hears God and tells the Almighty that he is just a kid and not up for the rough-and-tumble world of a prophet. Paul saw God's presence and is knocked off of his donkey, blinded by the light of glory. While in the spirit on the Lord's Day, John spends a lot of time on his face. These are not pretty pictures. People "see" God and they are struck with terror. "Holy God, plus sinful me, equals dead meat."

When I contemplate gathering to worship the Triune God in the presence of angels, arch-angels and the Cloud of Witnesses--which is exactly what we do when we "gather as the church"--I am struck with the sinful and irreverent nonsense of much of what goes on in our worship services. I am not only speaking of people falling down laughing or of rock bands screaming; I am also thinking of the bored familiarity with which many approach worship. Both services fail to glorify God and invite his presence. Consequently, both services fail to meet the real needs of God's people.

While the primary purpose of worship is to glorify God, we must not discount how worship shapes and molds people for life. "Worship" that panders to narcissism leaves people void of true devotion and of the will to obey. "Worship" that is cold and heartless is a breeding ground for rationalism, leaving people empty of true spiritual power. Both are incapable of meeting the quest for more intimate fellowship with God or for being filled with his presence.

Feelings and experiences are not foundations for beliefs. However, as Jonathan Edwards wrote,

That religion which God requires, and will accept, does not consist in weak, dull, and lifeless wishes, raising us but a little above indifference. God, in his word, greatly insists upon it, that we be in good earnest, fervent in spirit, and our hearts vigorously engaged in religion: (Rom. 12:11; Deut. 10:12; 6:4, 5) ...

As there is no true religion where there is nothing else but affection [feelings/experiences], so there is no true religion where there is no religious affections. As on one hand, there must be light in the understanding, as well as an affected fervent heart; or where there is heat without light, there can be nothing divine or heavenly in the heart: so, on the other hand, where there is a kind of light without heat, a head stored with notions and speculations with a cold and unaffected heart, there can be nothing divine in that light, that knowledge is no true spiritual knowledge of divine things. If the great things of religion are rightly understood, they will affect the heart. (On Religious Affections, Section 2:1; Section 3:1)

I understand and agree with those who ridicule and rebuke the extremes of emotionalism and the theologies that spawned those extremes. However, the solution to the problem of the narcissistic quest for self-gratification in religious experiences is not in denying the soul's legitimate need and desire to encounter God. On the contrary, the solution is in recognizing that such an encounter is possible only where God in all of his glory is exalted and worshipped. This God--the Triune, sovereign God who requires nothing less than worship that engages the whole person--where ever he is proclaimed and honored, will fill the void within true seekers.

Sooner or later, those who have been attending Church-O-Rama who are truly seeking God will discover that what they have been fed is cotton candy for the soul and that all they have to show for years of eating such things is a heart and head filled with cavities. When they show up, do not merely introduce them to correct theology: lead them to an encounter with the Sovereign Lord.

Dr. Monte Wilson is a noted Reformed speaker and writer.

Notes from Q&A Session I

2009-08-05T05:41:00.000-07:00

Dear Parish Faithful,

We had an excellent response on Wednesday evening to our scheduled Question & Answer Session I here in the church, following Vespers. Even more importantly, the questions and developed discussions to follow were lively and fruitful. We will definitely keep our next scheduled Q & A Session II on Wednesday evening, August 12. Some of the varied questions the other evening were:

How do we as Orthodox approach "heroic efforts" toward sustaining life, primarily as related to end-of-life issues.

This led to further discussions of "living wills;" a fuller and more holistic approach to death & dying; the "paschal nature" of the dying process, etc. This further expanded into a discussion about "eschatology" and the presence of the Kingdom of God in the world today, and how the Kingdom is actualized in the Liturgy. In relation to all this, everyone expressed their amazement over the series of photos of the deceased Orthodox monk from Mt. Athos I sent out earlier in the week, entitled "Smile from Eternity."

The place and meaning of holy relics in the life of the Church and how this phenomenon is understood.

Relics are related to the Incarnation and the sanctification of the whole person, soul and body.

The Orthodox understanding of the Book of Revelation (The Apocalypse) and the so-called "rapture" taught by various Protestant groups, and which is vigorously rejected in Orthodox theology as an unscriptural innovation of the 19th c.
The Second Coming of Christ and what this means for Christian believers, etc.

The glorified Christ will come once at the end of the age to gather His flock from the "four corners" of the world, and He will be recognized by all.

I also passed out a list of Contemporary Orthodox Classics that you may want to "file away" somewhere, and have therefore linked to it from this blog entry.

Do you ever have a question about the Orthodox Faith that you always wanted to ask? Is there an area of interest that you want to explore a bit more deeply? Then our Question & Answer Session II will be a good forum for precisely that, on Wednesday evening, August 12.

Fr. Steven

Suffering and Dying as Orthodox Christians

2009-07-15T08:57:00.000-07:00

Dear Parish Faithful,

As mentioned earlier, Di Carter and I attended one of the main presentations given at the recent Parish Life Conference of the Antiochian Archdiocese here in Cincinnati. I asked Di to please write up a summary of the presentation by Drs. Dan and Jane Hinshaw on suffering and death from the perspective of being both physicians and Orthodox Christians. Her fine summary is below, together with an addendum to an excellent example of a durable power of attorney concerning end of life issues by Fr. Roman Braga. I believe that we desire to both live and die as Orthodox Christians. Both Drs. Hinshaw and Fr. Roman present, in these two diverse ways, a genuine witness to that desire.

I would like to introduce these two texts that you will hopefully read with care, with a further quote from Dr. Tristram Engleheart, a prominent Orthodox ethicist, that is both provocative and challenging:

"Few individuals will sell all that they have to pursue eternal salvation, while many will sell all they have to receive a few more years of earthly life."

Fr. Steven

~ ~ ~

Doctors Dan and Jane Hinshaw are a husband and wife team from the University of Michigan whose primary concern is to address the issues relating to suffering and death from the perspective of both Orthodoxy and the medical profession. Father Steven and I were privileged to attend a conference at which they spoke. Their talk was excellent and very comprehensive.

The Orthodox Church has much to say about the theological understanding of death. The Hinshaw’s talk translated this theology into a practical response to the current approaches in this country to the care of the dying. Their first talk dealt with suffering at the end of life where they explored the understanding of suffering within the context of the multiple dimensions of ‘Total Pain’. Because a person is not just a physical being but rather a psychosomatic unity, pain needs to be understood in its totality – physical, psychological, social and spiritual – and all of those elements of pain need to addressed when caring for the person. Indeed, Doctor Hinshaw maintained that unresolved spiritual, social or psychological pain can cause physical pain to be unresponsive even to massive amounts of narcotic pain relievers. The integrity in the psychological, social and especially spiritual domains of the person can minimize physical distress. And so the goal of palliative care is the achievement of the best quality of life for patients and their families.

The Hinshaws maintain that access to and delivery of pain treatment and other palliative measures are seriously deficient in the present health care systems in the United States. Rather, the focus is on curative treatment where, at the time of diagnosis, great energy and resources are expended to effect a cure. Often little attention is paid to the patient’s primary concerns unless they coincide with the curative treatment goals. If this treatment fails the patient is told “there is nothing more we can do” and referred for palliative care. Typically this happens very late in the course of the illness leaving little time for addressing the many serious issues the terminally ill need to confront. The Hinshaws recommend an alternative approach which incorporates palliative care at the outset of treatment and, if the prospect of cure diminishes with time, the steady increase in caring for the patient’s total needs continues seamlessly to the end.

The importance of all of this was not seen simply as a more compassionate model, but also from the conviction that the end of life is a critical time for growth and that there is important work to be done as we approach death. In fact, it can be a time of true healing; the healing of relationships, repentance, finding meaning in suffering, and spiritual growth. It is not possible to do these things if we are in too much pain or if we are too medicated.

Doctors Dan and Jane also dealt with the practicalities of the living will, and durable power of attorney for healthcare. They made available a copy of an addendum to a durable power of attorney which was written by an Orthodox priest and which could be used as a model for us (see immediately below this article).

Unfortunately, even with the best of efforts, palliative care can relieve most but not all terminal suffering. In a culture which does not recognize any value or potential good associated with human suffering, this ‘deficiency’ has opened the door for advocates of physician-assisted-suicide (PAS) and euthanasia. We were warned that this slippery slope is real. PAS is legal in Oregon and Washington State. Similar legislation was defeated in Michigan and other states but we will see future attempts to get the law changed.

We then heard from Father Paul of St Elias Antiochian Church in Sylvania Ohio. In response to these deficiencies in the healthcare system this parish is planning to launch St Elizabeth’s Ministry and Home for the Dying. They are going to begin by running a palliative day care centre which would combine the best of adult day care with respite care for individuals enrolled in hospice in a venue provided by the church. Hospice would provide the medical oversight and volunteer training. The parish would provide the volunteers, use of the parish hall, food, recreational activities etc.

The talk was punctuated throughout with quotations from Orthodox theologians and saints, including this one from Father Alexander Schmemann:

“In Christ suffering is not “removed”; it is transformed into victory. The defeat itself becomes victory, a way, an entrance into the kingdom and this is the only true healing.”

~ ~ ~

ADDENDUM TO MY DURABLE POWER OF ATTORNEY FOR HEALTH CARE

I am an Orthodox Christian and an Orthodox Priest, I make this statement of my wishes a part of my Durable Power of Attorney for Health Care. If 1 am not competent to make my awn health care decisions. 1 state that I want all decisions about my medical care to be made in accordance with this document and my Durable Power of Attorney for Health Care.

Orthodox Christians believe that in death life is transformed by the power of Christ's death and resurrection into eternal life. Because of this belief, it is not always necessary to use every possible means to resist death. I ask that if I become terminally ill that I be fully informed of this fact so that I can prepare myself spiritually and emotionally for my eternal destiny with God.

If I am not competent to make my own health care decisions, I direct that the following be done for me. I direct that my advocate (and any agent, surrogate or health care provider) carry out my wishes expressed here and that I be cared for in accordance with Holy Tradition and the teachings and values of the Orthodox Christian faith.

If I am dying or in an irreversible coma or persistent vegetative state and there is no hope for recovery, I direct that no death delaying treatment be started or continued for the sole purpose of prolonging my life. I direct that I be given medications and treatments to relieve pain even if this results in shortening my life, but not for the purpose of ending my life.

I ask that I be cared for by my Christian community, family, friends and health care providers in a dignified and compassionate manner. Please keep my mouth and lips moist, please touch and comfort me and please read my favorite prayers and passages from the Bible to me. Please ensure that I am given the opportunity to receive the Sacraments. I ask my Christian community, friends and family to join me in prayer as I prepare for death and that they continue to pray for me after my death. Please care for
me in accordance with Holy Tradition and the teachings and values of the Orthodox Christian faith.

I direct that after my death, my body be handled in accordance with Holy Tradition and the teachings and values of the Orthodox Church. If I have donated any of my organs or if there is an autopsy preformed on my body, it should be done in a manner that will best prepare my body for an Orthodox Christian funeral and burial. I ask that I be buried in accordance with Holy Tradition and the teachings and values of the Orthodox Church.

New Journal: SALVO

2009-07-09T09:20:00.000-07:00

Dear Parish Faithful and Friends in Christ,

There is a fairly new journal now out called Salvo, published by The Fellowship of St. James (www.fsj.org). This, in turn, is an articulate ecumenical group that seeks to bring together like-minded Christians in defense of traditional Christianity. Some of you may be familiar with their Touchstone journal. Inside the front page of Salvo, the editors clarify the name of the journal by giving us the dictionary definition of salvo (n.): "1) A mental reservation; 2) An expedient for protecting one's reputation; 3) A forceful verbal or written assault; 4) A group of shots fired simultaneously for effect." The editors continue by saying: "We use the language of war, a metaphorical conceit that is as old as literature itself, only to reflect the life-or-death seriousness of the endeavor in which we are engaged. Salvo does not advocate gratuitous violence in any form." And if you continue to read the small print, you will find the following as a further editorial statement: "Salvo is dedicated to debunking the cultural myths that have undercut human dignity, all but destroyed the notions of virtue and morality, and slowly eroded our appetite for transcendence. It also seeks to promote the Christian worldview."

I hope that this is starting to sound interesting to you. Though the journal can be read by a wide variety of readers, it seems primarily geared toward college-age students and high school students who are engaged in the dialogue concerning current cultural, ethical and spiritual issues. Every issue usually has something from the area of science that intelligently questions Darwinian materialism. (Salvo does not promote Creationism, but rather engagingly presents arguments from the Intelligent Design position - controversial as that may be). The current issue, newly-arrived, contains, for example, a lead article entitled "Blindsided Kids," by Marcia Segelstein. The lead into the article tells us: "Thanks to the Internet and the Supreme Court, Pornography is Now Available in Every Home in America." The dreary and obvious results of that reality are set forth and analyzed in her article in a very persuasive manner.

Under Sex, Science, Society there is an interesting article entitled "Born to Split - Is Divorce Simply a Matter of Genes?" by St. T. Karnick. The article strongly critiques a Swedish study that links unfaithfulness and divorce to certain genetic components. Blaming the genes has the effect of severely reducing our moral responsibilities in our relationships. Sweden, by the way, has the highest divorce rate in the world at 54.9! Other countries with a divorce rate above 50% are Belarus and Finland. The rate in the United States is 45.8. This is based on data from 2002.

There is a fascinating interview with a woman - Barbara Nicolosi - entitled "The Sacred Artist - Making Movies With a Religious Imagination." She is working on the screenplay, together with Benedict Fitzgerald, of a film called Mary, the Mother of the Christ. According to the article it is being filmed in Morocco and will be distributed by MGM. It will star Camilla Belle, Al Pacino, Johnathan Rhys Meyers, and Jessica Lange. I found this exchange quite insightful:

Q. What can you tell us about the process of pitching the film? Why do you you think Hollywood bit?

BN: ... I have been saying forever that the problem isn't that Christians don't have distribution for the kinds of movies that we want to make. Rather, the problem is that we have been making garbage. If you make something professional that has a good story with haunting stuff in it that people want to talk or think about, it doesn't matter what your agenda is. What people care about is whether a film is beautiful to watch - whether it is interesting or entertaining.

I think that she is quite right on this point.

Under the department entitled "Shrapnel," the journal provides a Top Ten List of Best Conservative Movies of the last twenty-five years. The emphasis is on films that are morally conservative. In alphabetical order:

1. 13 Conversations About One Thing (2001)
2. The Addiction (1995)
3. Amazing Grace (2006)
4. The Apostle (1998)
5. Babette's Feast (1988)
6. The Big Kahuna (1999)
7. The Constant Gardener (2005)
8. The Minority Report (2002)
9. Sophie Scholl (2006)
10. Wings of Desire (1984)

I have seen all of these films except for #1, 2 & 6. I consider Babette's Feast and Wings of Desire exceptionally fine films that I would highly recommend. Sophie Scholl is also a superb cinematic recreation of the trial of a young woman and her brother who bravely defied the Nazi regime of their own native country. A powerful ending.

We have about four or five issues of Salvo available in the church library area, in case you or your older children may be interested.

Fr. Steven

The Relics of St Paul

2009-06-29T06:24:00.000-07:00

Dear Parish Faithful,

A fascinating and appropriate piece on this Feast Day of the Apostles Peter & Paul.

Fr. Steven

_____

Pope: Scientific analysis done on St. Paul's bones

By NICOLE WINFIELD
The Associated Press
Sunday, June 28, 2009; 8:31 PM

ROME -- The first-ever scientific test on what are believed to be the remains of the Apostle Paul "seems to confirm" that they do indeed belong to the Roman Catholic saint, Pope Benedict XVI said Sunday.

It was the second major discovery concerning St. Paul announced by the Vatican in as many days.

On Saturday, the Vatican newspaper L'Osservatore Romano announced the June 19 discovery of a fresco inside another tomb depicting St. Paul, which Vatican officials said represented the oldest known icon of the apostle.

Benedict said archaeologists recently unearthed and opened the white marble sarcophagus located under the Basilica of St. Paul's Outside the Walls in Rome, which for some 2,000 years has been believed by the faithful to be the tomb of St. Paul.

Benedict said scientists had conducted carbon dating tests on bone fragments found inside the sarcophagus and confirmed that they date from the first or second century.

"This seems to confirm the unanimous and uncontested tradition that they are the mortal remains of the Apostle Paul," Benedict said, announcing the findings at a service in the basilica to mark the end of the Vatican's Paoline year, in honor of the apostle.

Paul and Peter are the two main figures known for spreading the Christian faith after the death of Christ.

According to tradition, St. Paul, also known as the apostle of the Gentiles, was beheaded in Rome in the 1st century during the persecution of early Christians by Roman emperors. Popular belief holds that bone fragments from his head are in another Rome basilica, St. John Lateran, with his other remains inside the sarcophagus.

The pope said that when archaeologists opened the sarcophagus, they discovered alongside the bone fragments some grains of incense, a "precious" piece of purple linen with gold sequins and a blue fabric with linen filaments.

On Saturday, the Vatican newspaper announced that a round fresco edged in gold featuring the emaciated face of St. Paul had been discovered in excavations of the tombs of St. Tecla in Rome. It was believed to have been dated from the end of the fourth century, making it the oldest known icon of St. Paul, meaning it was an image designed for prayer, not just art, L'Osservatore Romano said.

Monsignor Gianfranco Ravasi, presidente of the Vatican's culture department, said the discovery was an "extraordinary event" that was an "eloquent testimony" to the Christianity of the first centuries, L'Osservatore said.

Vatican archaeologists in 2002 began excavating the 8-foot(2.4-meter)-long tomb of St. Paul, which dates from at least A.D. 390 and was buried under the basilica's main altar. The decision to unearth it was made after pilgrims who came to Rome during the Roman Catholic Church's 2000 Jubilee year expressed disappointment at finding that the saint's tomb - buried under layers of plaster and further hidden by an iron grate - could not be visited or touched.

The top of the coffin has small openings - subsequently covered with mortar - because in ancient times Christians would insert offerings or try to touch the remains.

The basilica stands at the site of two 4th-century churches - including one destroyed by a fire in 1823 that had left the tomb visible, first above ground and later in a crypt. After the fire, the crypt was filled with earth and covered by a new altar. A slab of cracked marble with the words "Paul apostle martyr" in Latin was also found embedded in the floor above the tomb.

A Baptist Minister Visits an Orthodox Church - Pt 3

2009-06-29T06:22:00.000-07:00

Dear Parish Faithful,

I am forwarding Terry Morgan's response to the Baptist pastor who wrote an intriguing description about his visit to an Orthodox parish. Most of you have already read that and it was the subject of yesterday's homily. Terry wrote this directly to Pastor Atkinson, and there are many valuable observations in his letter.

Fr. Steven

_____

Dear Pastor Atkinson,

I enjoyed reading your observations on Orthodox worship, especially as I was a convert at age 50 and have a BDiv from Ashland Theological Seminary (Brethren Church.)

I came to Cincinnati, Ohio, in 1967 to work on a PhD in Semitic languages and Old Testament, and although I never finished the degree, we never left. While in Cincinnati we attended a Missouri Lutheran church in the inner city (old group moved out, some stayed to minister), and later a Church of Christ. The Lutherans encouraged a liturgical worship service in me. The Church of Christ didn't, except for one thing: Each Christmas they performed a Boar's Head & Yule Log Pageant. It was a huge production, done three times on one day with a packed house each time. Near the end the entire cast was at the front of the church and sang "Let all mortal flesh keep silent." During one verse, when reference was made to seraphim and cherubim bowing down in worship, the entire cast slowly knealt till our faces were at the floor. Then in the final verse we all rose, and at the very end everyone was standing with arms raised high. It was moving in the extreme, and the most worshipful experience I could imagine. Our music minister used to say "Worship is a verb, not a noun." I often wanted to ask when besides the Boar's Head we were going to do some of it.

During a period of unemployment I had to take a job working on Sundays, and some other things came up that made me lose commitment to that congregation, and I visited Christ the Savior Orthodox Church. It didn't take me long to decide that it was my real home. My wife was much less enthusiastic! It was only after I decided to join that she agreed to come for a visit. Fortunately, she came on a Sunday that celebrated the Cross. During that service the entire congregation sings a beautiful hymn that goes:

Before Thy cross, we fall down in worship, O Master,
And Thy holy resurrection we glorify!

It is sung three times, and each time all those who are able kneel and bow their heads to the floor. My wife's reaction was, "That is beautiful! They actually do what they sing!" (We had both been in Protestant services where the text of the hymn was at total odds with the singing.) My wife was hooked.

A further observation: There is a certain intensity on the part of the worshipers who are focused on prayer and worship which can make them seem to be unfriendly or ignoring the stranger. That is good for the person worshipping, but a problem for the visitor. (I once visited another Orthodox church, and felt totally ignored, even though it was obvious I didn't fit in. However it was not due to the intense worship. Several people were carrying on conversations having nothing to do with the Spirit.) As a result of my wife's observations, and my own experience at the visited church, I vowed that I would always watch for anyone I didn't recognize, and make a real effort to welcome that person and help him/her feel at home. I have several allies in this project, and we are usually successful at meeting all visitors. Needless to say, I have made a fool of myself several times, but better a fool for Christ than a comfortable servant of the enemy!

There are two things that I found very different in Orthodoxy from the Protestant churches in which I had grown up. The first - which you note - is theology. You are right, the liturgy and the hymnology is absolutely loaded with serious doses of theology. And I have found that most of our lay people know and understand what is being said. The worship and the prayers are consciously teaching tools. In contrast, I have found that many Protestant laymen either don't know the theology of their church, or don't care. (I won't get into churches that don't even have a theology that you can pin down.) That at least partly explains why Protestants can so easily church "shop and hop." I'm talking about myself here - we left the Lutheran Church for the Church of Christ mainly because they had a very active Sunday School, even though I was fully aware of all the theological differences.

The other thing I found striking was that Orthodox have a very real, living sense of history, while the Protestants with whom I have resided seemed to act as though there was no church history between the book of Acts and the founding of their particular denominations. With the Lutherans everything started with Luther and company. With Methodists it was John Wesley. In the Church of Christ it was the revival meetings in the 1800's. But the worship and church calendar in the Orthodox Church make the people always conscious of their history. We celebrate the 7 ecumenical councils. (How many Protestants have never even heard of them?) We commemorate saints galore, and each one brings to mind a period of the church's history.

I would also mention one other thing. Being Orthodox does not make us judgemental or exclusivist. (At least, it shouldn't!) Our proper answer when confronted with a different church is that we know where the true church is (Orthodoxy), but we don't know where it is not, so we can't judge. (Unless they are teaching or practicing obvious and serious heresies.) For example, our congregation is cooperating with many other churches - Protestant and Catholic - in a prison ministry. I and another man are among those who spend 2 full weekends each year at a state prison in a program called Kairos. Dan and I also go there most Sunday evenings for prayer and sharing with the inmates, none of whom are likely to ever become Orthodox. Many others in the church are involved in back-up roles such as cooking for the weekend, baking cookies, prayer and financial gifts. We also maintain a food pantry for those in need, Father has some cash available for special needs, and we have often participated in Angel Tree to provide Christmas gifts for children of prisoners. (We are also heavily involved is supporting an orphanage in Guatemala, but since it is Orthodox, that doesn't demonstrate our ecumenicity.)

I would say, in conclusion, that God may indeed be calling you to Orthodoxy, or He may be educating you about us so that you can be used as a bridge between parts of His sadly fragmented body. We desperately need such bridges! We even need them within Orthodoxy in America, where we are broken into several "jurisdictions" that we all know are a scandal, but we can't seem to find ways to heal. I will pray for our Lord to lead you (and your family) in the way He wants you to go. And I most readily admit, it may not be Orthodoxy. But wherever God leads you and your family,

May He bless you with all things good and profitable to your souls,
Keep you strong and faithful in His service,
Make His face shine on you that others will see His glory more clearly,
Be gracious to you so you can be an instrument of His grace to those around you,
And give you that peace that is more wonderful than we can ever imagine. Amen!

4 Him
Terry Morgan
Cincinnati, OH

A Baptist Minister Visits an Orthodox Church - Pt 2

2009-06-22T08:38:00.000-07:00

Dear Parish Faithful,

If you recall, I forwarded an article written by a Baptist minister last Wednesday. It was a very lively description of his first visit to an Orthodox parish for the Liturgy. (For those who didn't see or read it, you can find it below). This prompted two very interesting responses from two of our own "converts" to the Orthodox Church, Frances Fowler-Collins and Terry Morgan. With their permission, I am going to forward these two responses, beginnng with Frances' today and Terry's possibly by tomorrow.

It is very important that we pay close attention to how a non-Orthodox Christian reacts to his/her first encounter with the Orthodox Church. This will assist us in how we meet, encourage and hopefully integrate these seekers into the life of the Church, and more specifically, our parishes.

Fr. Steven

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Dear Fr. Steven,

As a recent convert, I found this article very interesting although my first (well, second) experience of Orthodox worship was quite different. Let me first describe my very first experience. It was on Christmas Eve at St. Alexander Nevsky in Paris many years ago. The service was entirely in Russian; the church was filled before we arrived; we had to stand in the narthex the whole time; there were no liturgy books, greeters, etc. Needless to say, this was not an ideal introduction to Orthodox worship.!

My second experience was at St. Anne's in Oak Ridge, Tennessee and the difference between the two suggests several things that St. Anthony the Great could do better. At St. Anne's there was no greeter at the door, but obviously certain people had been designated as "stealth" greeters or had taken this ministry upon themselves. Before I had been there five minutes, a woman about my age came up, introduced herself, and asked if I had ever attended an Orthodox service. When I told her about my past experience, she went and got a liturgy booklet (which was pretty close to what was actually done at St. Anne's, too), brought me the flyer with the toparia and kontakia on it, and stood by me throughout the service, helping me when I was lost. She also brought me a piece of the antidoron after she took communion. At the end of the service, she invited me to stay for the coffee hour after church. My reaction to t he service was that it was absolutely beautiful and that I would love to come back.

Let me say that my first visit to Christ the Savior five years ago fell somewhere in between. I was greeted almost at once by a woman about my age who also invited me to the Adult Forum and coffee hour. When I realized that there was a bulletin with the troparia on it and went back to the candle table to get one, they were all gone, and a young man standing there gave me his. However, this was before we had the new service books and I found the old ones very difficult to follow. No one offered me antidoron and no one came up to me as the service was ending to go with me to the coffee hour.

In conclusion, I would say that we certainly should not "water down" our liturgy or practices to become more "seeker friendly," but as Orthodox Christians we do need to find ways to make the transition into Orthodox worship easier for people like the Baptist pastor and his family.

Frances

A Baptist Minister Visits an Orthodox Church - Pt 1

2009-06-17T08:18:00.000-07:00

Dear Parish Faithful,

The following was sent to me by Dan Georgescu, and is quite interesting. You may wince more than once as I did over some of the descriptions, reactions, etc., but it is an honest appraisal of the challenges posed to a "western," non-liturgical, non-sacramental Christian who may walk through the doors of an Orthodox Church on any given Sunday. But it also reminds us of the challenges posed to us by such persons. We must remain traditional, but do our best not to be esoteric. That is why a non-English Liturgy in today's North American religious climate is bordering on the absurd (to use one example). It is clear that we have "something" for Christians looking for serious Christianity. I liked his line about "raw chunks of theology" being thrown out to the congregation. He also understood that worship is demanding, and not something to make us feel comfortable with.

However, he also made note of a tension that I have now encountered more than a few times: one family member being very attracted to the Church while others were not. That poses a real dilemma for everyone concerned; and one without an easy solution.

Please feel free to share any responses that you may have.

Fr Steven

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The article below was written by Gordon Atkinson, the Baptist minister of the "Covenant Baptist" parish in San Antonio, Texas. His visit was to St. Anthony the Great Orthodox Church in San Antonio, Texas. St. Anthony's is a parish of the OCA--the Orthodox Church in America. "Gorgeous Byzantine art, commissioned from a famous artist in Bulgaria." It was quite fascinating to see the reaction of someone who had never been to an Orthodox service before, and I hope you enjoyed reading it. May God guide and keep you!

In Christ's love, Dean

Not for Lightweights

By rlp
Created 06/01/2009 - 16:48

Last Sunday was the 4th of 13 in my sabbatical time. Each of them is precious to me. Each week I am choosing a place and a way to worship. I’m not a church tourist, hoping to see new things. I’m seeking spiritual experiences. I want to worship. Saturday night Jeanene and I still hadn’t decided where to go. I experienced something common to our culture but new to me. The “Where do you want to go to church - I don’t know where do YOU want to go to church” conversation. I found the Saint Anthony the Great website.. It's an Orthodox church that has beautiful Byzantine art in the sanctuary. We decided to go there.

Shelby and Lillian went with us. On the way we warned them that this was going to be different. “They might not have changed their worship service much in a thousand years or so,” I told the girls.

That was an understatement.

Saint Anthony the Great isn't just old school. It's "styli and wax tablets" old school. We arrived ten minutes early for worship and the room was already filled with people lighting candles and praying. There was one greeter. I said, “We don’t know what to do.” She handed me a liturgy book and waved us inside.

Pews? We don’t need no stinking pews! Providing seats for worshipers is SO 14th century. Gorgeous Byzantine art, commissioned from a famous artist in Bulgaria. Fully robed priests with censors (those swinging incense thingies). Long, complex readings and chants that went on and on and on. And every one of them packed full of complex, theological ideas. It was like they were ripping raw chunks of theology out of ancient creeds and throwing them by the handfuls into the congregation. And just to make sure it wasn't too easy for us, everything was read in a monotone voice and at the speed of an auctioneer.

I heard words and phrases I had not heard since seminary. Theotokos, begotten not made, Cherubim and Seraphim borne on their pinions, supplications and oblations. It was an ADD kids nightmare. Robes, scary art, smoking incense, secret doors in the Iconostas popping open and little robed boys coming out with golden candlesticks, chants and singing from a small choir that rolled across the curved ceiling and emerged from the other side of the room where no one was singing. The acoustics were wild. No matter who was speaking, the sound came out of everywhere. There was so much going on I couldn't keep up with all the things I couldn't pay attention to.

Lillian was the first to go down. After half an hour of standing, she was done. Jeanene took her over to a pew on the side wall. She slumped against Jeanene’s shoulder and stared at me with this stunned, rather betrayed look on her face. “How could you have brought us to this insane place?”

Shelby tried to tough it out. We were following along in the 40 page liturgy book that was only an abbreviation of the service were were experiencing. I got lost no less than 10 times. After 50 minutes Shelby leaned over and asked how much longer the service would be. I was trying to keep from locking my knees because my thighs had gotten numb. I showed her the book. We were on page 15. I flipped through the remaining 25 pages to show her how much more there was. Her mouth fell open.

“Are you serious?”

“Yeah. And I think there's supposed to be a sermon in here somewhere.”

“They haven’t done the SERMON yet? What was that guy doing who said all that stuff about…all that stuff?”

“I don’t know?” I said.

“I have to go to the bathroom,” she said. I looked around and saw the door at the back of the sanctuary swinging shut. And then there was one.

I made it through the entire 1 hour and 50 minutes of worship without sitting down, but my back was sore. Shelby came back toward the end. When it came time for communion I suggested that we not participate because I didn't know what kind of rules they have for that. We stayed politely at the back. A woman noticed and brought some of the bread to us, bowing respectfully as she offered it. Her gesture of kindness to newcomers who were clearly struggling to understand everything was touching to me.

Okay, so I started crying a little. So what? You would have too, I bet.

After it was over another woman came to speak with us. She said, “I noticed the girls were really struggling with having to stand..”

“Yeah,” I said. “This worship is not for lightweights.”

She laughed and said, "yes," not the least bit ashamed or apologetic.

So what did I think about my experience at Saint Anthony the Great Orthodox Church? I LOVED IT. Loved it loved it loved it loved it loved it. In a day when user-friendly is the byword of everything from churches to software, here was worship that asked something of me. No, DEMANDED something of me. “You don’t know what Theotokos means? Get a book and read about it. You have a hard time standing for 2 hours? Do some sit ups and get yourself into worship shape. It is the Lord our God we worship here, mortal. What made you think you could worship the Eternal One without pain?"

See, I get that. That makes sense to me. I had a hard time following the words of the chants and liturgy, but even my lack of understanding had something to teach me.

“There is so much for you to learn. There is more here than a person could master in a lifetime. THIS IS BIGGER THAN YOU ARE. Your understanding is not central here. These are ancient rites of the church. Stand with us, brother, and you will learn in time. Or go and find your way to an easier place if you must. God bless you on that journey. We understand, but this is the way we do church.”

I’m going back again on Sunday. I started to write, “I’m looking forward to it.” But that’s not right. I’m feeling right about it.

And feeling right is what I'm looking for.

Update: This was actually written on May 26 or 27. I went back to Saint Anthony the Great on Sunday. I found I was following along a little better. I'm REALLY getting a lot out of Orthodox worship. Shelby and Lillian declined to go with me this time.

On Questioning our Faith

2009-06-05T10:14:00.000-07:00

Dear Parish Faithful,

I received some interesting responses to Thursday's Theological Thoughts dealing with a new DVD that is anti-Christian in inspiration. Thought to share a couple of them, beginning with this one from Jennifer Haynes.

Fr Steven

Father,

Isn't it true that many Christians do not develop a healthy form of questioning their faith? Some were raised in the faith and perhaps the thought of questioning their faith creates a sense of unhealthy guilt?

What I mean by this Father, is for instance:

In my first philosophy class the absolute first topic we discussed and studied was the existence of God. We read apologists as well as critics (those who took the opposite view). Our teacher asked these questions to get a debate going: Does God exist? What about the problem of evil in the world? What are God's attributes? Would an all-loving and all-knowing God allow evil to take place?

A 1/4 of the class were raised with very strong Christian beliefs and absolutely refused to question their faith. The answer was "of course God exists. The Bible tells us so." The other 1/4 class disagreed. The other 1/4 remained open to asking ourselves these questions & listen. And of course - the other 1/4 was just not interested.

Have a wonderful weekend Father Steve & we will see you on Sunday,

Jennifer

Is Anyone Aware? Orthodoxy and the New Rise of Islam

2009-05-29T21:35:00.000-07:00

Dear Parish Faithful,

I just received the following from our good friend, Archbishop Lazar Puhalo. Though he is certainly not an alarmist, what he briefly writes is quite alarming! I will let you read the following on your own, and perhaps add a few comments of my own sometime next week.

Fr. Steven

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As some of you know, a groups of us were recently in Damascus and attended a conference at the Islamic Institute. David Goa, Fr Philip Erickson, a small group of other people and I were there. While I had to leave early, before the last series at the conference, in order to participate in a number of conferences in Romania, the Islamisation of Europe was discussed during conferences in Romania.

Since returning home, I have continued researching the matter in order to make it the subject for some of my presentations in the autumn at a number of universities and Orthodox parishes down East in America. There are three salient facts that are abundantly clear, and that we should be aware of. Hopefully they might change some of our attitudes about what we are doing in the Orthodox Church, and especially in the OCA:

1. Within 20 years, Europe will be a collection of Islamic states.
2. Within 10-15 years, active Moslems are likely to outnumber active Christians in Canada.
3. Islam is preparing for a serious-minded and well financed missionary activity in the West.

The demographics are radically on the side of Islam. They do not have to convert even one person in order to be able to dominate Europe. People in Western cultures are reproducing at a rate below 1.5; Moslems living in the West are reproducing at a rate of 4-6, even 8. Christians have abortions, Moslems do not. Christians have small families: on average, 1 or 2 children; Moslems have large families, on average 6 to 8 children. Moslems maintain their traditions, most Christians do not. Commitment and attendance at Mosques outstrips that of Christian commitment and attendance in Church.

Meanwhile, Orthodox Christians exhaust a great deal of energy in petty infighting; many hierarchs, particularly in Eastern Europe, have almost no personal contact with their flocks. Many hierarchs and clergy are arrogant and condescending toward the faithful. No one in the Islamic world is talking about abolishing or shortening Ramadan, but many in the Orthodox world are talking about abolishing some fasting periods, shortening others. Moslems maintain the appearance of their faith, while many Orthodox clergy are embarrassed or ashamed to be seen in public looking like Orthodox clergy. Moslems maintain the tradition of stopping to pray at the given times several times a day, while Orthodox Christians are seeking to reduce the already scant time we spend in the Divine Services. One could go on with such comparisons, but the point has to do with commitment, discipline and self-control.

Faith can only be challenge by faith; commitment can only be faced with commitment. We, as Orthodox Christians cannot offer anything that will counter a committed Islamic missionary effort while we are occupied with petty self-interest, with "defending MY turf" against other Orthodox clergy. On the international level, the efforts of some to re-create a shadowy form of the Byzantine Empire is quite destructive. The divided state of the Orthodox Church today, world-wide, and the internecine power struggles undermine and weaken the Orthodox Christian witness. Self-interested fear of each other on the local level can only make the problems we face more systemic and pervasive. Moreover, they are a betrayal of the Gospel and of the faith.

I simply ask that all make themselves more aware of this challenge and that we struggle, primarily with our own selves, to overcome our own pettiness and find a greater unity of spirit and purpose. Instead of having a delusion of "competition," we should be sharing the resources that each has to offer, and strengthening the commitment of our selves and the faithful. Everyone has some ability to offer, and we need to be willing to share our "self" with all for the sake of the Gospel and in order to face, with a unity of love for Christ, the challenges that are so rapidly arising before us.

In Christ, Archbishop Lazar.

The Decline of Christianity in the Holy Land: A Response

2009-05-22T15:17:00.000-07:00

Dear Parish Faithful,

Here is a strong elaboration from Ralph Sidway to a short article I sent out yesterday about the diminishing presence of Christians in the Middle East.

Fr. Steven

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Dear Father Steven,

Christ is Risen! Indeed He is Risen!

I am very glad to see your meditation today, especially your closing reminder exhorting us to have unwavering faith in the providence of God which allows the persecution of Christians in the world. Our Lord told us that we would be persecuted if we followed Him (MK 10:29-31, JN 15:20), and that the time was coming when those who killed us would do so out of a belief that they were following God's will. (JN 16:2) It was true two thousand years ago, and it is just as true now, especially in Islamic countries.

In addition to what you have written, I would like to offer some corrections to the New York Times article, and a survey of muslim persecution against Christians not only in the Middle East, but worldwide, consisting of both an article by author and Islam expert Robert Spencer and a brief (6 min 29 sec) video on this topic by the David Horowitz Freedom Center. (See below also for link.)

Ethan Bronner, in his NY Times article, states that "Christians were attacked for working with Americans." As news reports show, greatly heightened persecution against Christians in Iraq and in other muslim countries can be traced to the late 1990s and into 2002, well before the US-led invasion of Iraq, and as a direct result of the jihad proclaimed by Osama bin Laden in 1998 and signaled by the attacks of 9/11/01. While the war in Iraq no doubt sparked further attacks on Christians suspected of working with the Americans, the essence of all persecution of Christians in all muslim-dominated countries in the Middle East and elsewhere is religious in nature, and is a manifestation of the Islamic resurgence we see worldwide.

Bronner also conflates and parses the causes of the Christian exodus, confusing several key issues in the process. In listing the forces behind Christian emigration from the Holy Land, he cites "political violence, lack of economic opportunity, and the rise of radical Islam." Instead, we must realize that what Bronner labels as "political violence" is actually violent religious persecution against Christians by muslims. Churches burned and destroyed, Christians threatened with death if they do not convert to Islam, and attacks on individual Christians are all part of a pattern here. "Lack of economic opportunity" is more accurately understood as economic discrimination against Christians by muslims; Christians under muslim rule have an exceedingly difficult if not impossible time of finding good jobs, running a successful business, and even keeping their own income. Christians under muslim rule are forced to pay a jizya (the poll tax mandated in Koran 9:29 that "people of the book" — Christians and Jews — must pay for the privilege of living in an Islamic state) so large that they cannot sustain their lives. Thus, what Bonner lists last as "the rise of radical Islam" is actually the cause of all the Christians' woes and persecution, some of it institutionalized, some of it at the hands of the growing mobs of zealous muslims, who are merely living out the true tenets of their religion.

As Islam continues its resurgence, we will see greater and ever more horrifying persecution of the last remaining Christians. They literally have no hope, in an earthly sense. Under Islam, Christians must submit (i.e. convert to Islam and renounce Jesus Christ), or pay the jizya (to have "protected" status), or flee, if they are able. Otherwise, they are likely to be harassed, persecuted and killed. Those Christians who do pay the jizya are relegated to dhimmi status, and are treated as inferior to muslims, second-class citizens. They cannot practice their faith in public, they cannot wear crosses in public, they cannot build new churches, they cannot even repair old churches falling into disrepair; they certainly cannot evangelize. While a muslim man may marry a Christian woman (indeed, several if he desires), a Christian man who tries to marry a muslim woman is subject to death, as several recent harrowing news stories from Pakistan and Afghanistan have borne out. The list of dhimmi limitations and discriminatory practices against Christians pervades virtually every dimension of life. The dangers are real: any muslim who converts to Christianity is subject to death. So is any Christian who tries to convert a muslim. Recent news stories about the atrocities committed by muslims against Coptic Christians in Egypt illustrate all these points and more. These are not aberrations from the so-called "Religion of Peace." Rather, these are truths about Islamic law (sharia law) which have been put into practice at all times and in every place that Islam has become dominant over the past thirteen hundred years. We must acknowledge these facts about Islam. Denial and obfuscation do not help us in understanding the enormity of the calamity and its importance for our times.

As recent events have demonstrated (seizing of church property by muslim authorities, etc.), the Ecumenical Patriarchate suffers these trials in a perhaps more demeaning way than other Christian bodies under Islamic domination. Perhaps it is time at last for His All Holiness to cede Constantinople to the muslim Turks, pack his bags, and leave the Phanar ghetto behind for the relatively safe (for now) United States.

Here is the link to Mr Spencer's article; the video is embedded in it:
http://www.jihadwatch.org/archives/026126.php

Here is a link to the otherwise excellent full article by Ethan Bronner in the NYT:
http://www.jihadwatch.org/archives/026108.php

I would be glad to provide further articles and sources upon request.

Please feel free to forward this to the parish if you see fit.

in Christ,
Ralph

Essential, Real-Life Ministries

2009-05-22T14:23:00.000-07:00

Dear Parish Faithful,

Christ is Risen!

Last Sunday evening, Presvytera Deborah and I were invited to the Warren Correctional Institute by Terry Morgan and Dan Georgescu, to attend a graduation ceremony for the Kairos Weekend Program, also known as a short course in "Practical Christian Living." This was an intense course that lasted from Thursday - Sunday on the grounds of the WCI. Many prisoners may know of Christian teaching, but this program is meant to assist them in taking a much deeper look at the Gospel, to embrace Christ and to seek the forgiveness and grace of God. We heard from some of those who did so at the graduation ceremony on Sunday evening. Articulate or inarticulate, their personal witnesses were all moving. We also heard a good solid talk by the prison warden, Wanda Jackson. While there, we noticed at least one of our posters prepared by our Church School students. This one had recognizable Orthodox crosses and the Jesus Prayer written on it.

Terry's role through the weekend was that of "table clergy," and Dan was a "table servant." Nicholas Georgescu volunteered to be a cook and his contribution was greatly appreciated. Also with us were Bernice Morgan and Cristiana Georgescu. Just this briefest of encounters with the atmosphere of the WCI impressed upon us the great challenges and difficulties of a prison ministry.

We deeply appreciate the efforts of both Terry and Dan in taking on this most difficult of ministries as they represent authentic Orthodox Christianity and our parish at the WCI. May God continue to bless their ongoing work. Let us all keep them in our prayers. Coincidentally, if you go to www.scoba.us you will find an encyclical statement from the Standing Conference of Orthodox Bishops in America (SCOBA) on Prison Ministry Awareness Sunday, designated for this coming Sunday, May 24.
_____

Our appeal for sponsorship of the senoritas at the Hogar in Guatemala received a tremendous response already, and thirteen of the fourteen senoritas are now covered for receiving a special gift from our parish faithful! We deeply appreciate the commitment and concern - together with the generosity - of our sponsors. May God bless your efforts. I am hoping that someone will agree to sponsor one last senorita. Please get back with me if you choose to do so.

We will continue to receive monetary donations for the Hogar on the next two Sundays with a basket by the Cross. There is also a list of other items requested by the Hogar in case someone would like to make a donation from that list. That list has been sent out, but please let me know if you would like to see it again.

These developing, expanding and essential ministries to prisoners (MATT. 25:31-46) and to "abandoned, abused and orphaned children" (DEUT. 24:17, 21; JM. 1:27) are a deeply encouraging sign of spiritual maturity within the parish. It is the application of Gospel principles to real-life situations and needs. I hope our parish circle of participants will continue to grow. And may the Lord continue to bless and strengthen our endeavors.

Fr. Steven

The Holy Fire in Jerusalem

2009-04-15T10:06:00.000-07:00

Dear Parish Faithful,

Below is a very interesting link to information and testimony concerning the miracle of the "Holy Fire" in Jerusalem. It is both accepted and denied by Orthodox Christians. (And obviously denied strongly by the non-Orthodox). Please read for yourselves and acquaint yourselves with the phenomenon and the claims made around it, so you can form your own opinion. Perhaps we will hear something from Dinara once she returns from her pilgrimage to the Holy Land.

Fr. Steven

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Subject: Fwd: The Orthodox Miracle of the Holy Fire

I hope you are enlightened by this video. It really impressed me.

The Orthodox experience the Miracle of Holy Fire every year on Holy Saturday after 12:00 noon. "It happens in the Church of the Holy Sepulchre in Jerusalem, the holiest place on earth, where Christ was crucified, entombed, and where He finally rose from the dead." The Orthodox Patriarch walks into the tomb after it has been searched by officials who declare there is nothing in it that would start a fire. The Patriarch also removes his vestments. As he says prayers, miraculously, the Holy Fire begins burning.The Patriarch lights his candles with the Holy Fire, and comes out of the tomb to the waiting parishioners with some of their candles miraculously lit. This miracle only occurs with the Orthodox Patriarch. Three other times, non-Orthodox have attempted to experience this miracle, but failed. Since the fourth century this miracle has taken place every year. It is possible this occurred even before the fourth century. Below is more information about the Holy Fire:

http://www.holyfire.org/eng/

Below is a link to an actual video experiencing the Holy Fire. I had
to watch it twice; once to read the captions, and the second time to
watch the miracle. It helps to hit the pause button during the flashes
of light. A couple of times, you can actually stop the video and see a
perfectly round circle of fire.

http://oode.wordpress.com/2009/04/14/miracleofholylight/

This video is amazing!

Fr John Chryssavgis and Orthodox Ecological Teachings

2009-03-16T09:40:00.000-07:00

Dear Parish Faithful,

On Saturday evening, we are going to hear the distinguished Orthodox theologian, Fr. John Chyrassvgis, offer some "ecological reflections on the beatitudes." (For info on this event, please visit our website.) This will hopefully help us to discern the "justice and beauty of the earth."

What I have learned, is that the very words "ecology/ecological" and "environment(al)" are heavily politicized terms in our contemporary culture. I am sure that you agree with me, but to make the point, all I have to say is: Al Gore! Many people swear by Al Gore. They believe that there may have been something "providential" in his loss to George Bush in the 2000 presidential election. That bitter loss then allowed him to discover his true vocation and to shift his focus in life. That was to become the great secular prophet of warning us in apocalyptic language of the present dangers to the environment - especially caused by global warming. All of this was supposedly validated when his film "An Inconvenient Truth" won an Oscar award; and Gore himself won a Nobel peace prize in 2007 together with the IPCC of the U.N. Many other people, however, swear at Al Gore as a charlatan who has no scientific credentials; who is thus way in over his head in this whole debate; and who is being manipulated by political interest groups bent upon promoting a particular environmental agenda based on fear tactics meant to alarm the government into massive spending that is all quite unnecessary. I am not so sure that there are many people somewhere in between those two extremes. Hence, the politicization of the terms "ecology" and "environment" alluded to above.

None of this has much to do with an Orthodox Christian theology of the natural world around us. In fact, what is so sorely missing in today's debate is precisely a theological approach, one that sees the cosmos and hence the "environment" and the "ecological system" in theocentric terms. The world is not divine, but it is sacred, in that it is created and sustained by God and filled with His energies. Usually, however, a genuinely Christian perspective on the environment is treated with indifference or scorn. And actually, many "green" groups blame Christian attitudes for the pollution and exploitation of the environment. But in recent decades, some Orthodox theologians, beginning with the Ecumenical Patriarch of Constantinople, Bartholemew, have endeavored to articulate an Orthodox Christian ecological vision of the world and our place in the world as stewards of the environment. This is, again, a theological vision based upon the text of Genesis that reveals God as the Creator and source of the entire cosmos and our world.

Orthodox Christians may take divergent views on these contemporary debates, and support one or another position, but there exists an underlying unified vision that we are responsible for our stewardship of the world, based precisely upon the text of Genesis. The Lord has entrusted the world to our care and respect for all forms of life, because we are the "crowning" achievement of God's creation, made in His "image and likeness." As a body, we share a "priesthood" of offering the world back to God in thanksgiving and love. We "mediate" between the Uncreated and the created. Human persons are the "voice" of the world as it sings hymns of praise to God for its very existence - and which is "very good." The world itself is a "sacrament" of God's presence. But again, this means that we will "cultivate" the world with loving care. Any pollution or loss of the initial purity of the world is one more grim reminder of human sin and of the world's fallen state. No wonder the world "groans and is in travail" until its eschatological transfiguration. I could be mistaken, but I believe that Fr. John will address such important truths with clarity and eloquence.

Our contribution to a Christian vision of ecological issues is pretty modest, but here are a few titles that have appeared in recent years (links to resellers provided):

• Beyond the Shattered Image: Insights Into an Orthodox Ecological Worldview - John Chyrssavgis

• Animals and Man: A State of Blessedness - Dr. Joanne Stefanatos, D.V.M.

• Man and the Environment: A Study of St. Symeon the New Theologian - Anestis Keselopoulos

• Living in God's Creation - The Ecological Vision of Orthodox Christianity - Elizabeth Theokritoff (forthcoming in June)

- Fr. Steven

Re: Seven Secular Challenges - An Eighth Challenge, "Opinion"

2009-03-05T07:23:00.000-08:00

Dear Parish Faithful,

Further commentary from Ralph Sidway ...

_____

Dear Father Steven,

I found this entry of yours most interesting. I believe the secularizing (or perhaps better, "de-sacrilizing") process is so far along and has been gathering momentum for so many decades and generations now, that it is exponentially more difficult now than in decades past for an Orthodox Christian to cultivate a true spiritual life and taste the real 'savor of Orthodoxy' (as Fr Seraphim Rose might phrase it). The analogy of "boiling a frog" comes to mind; if you throw a frog into a pot of boiling water, it will leap out, but if you put the frog into a pot of tepid water and slowly bring it to a boil, it will not notice it is boiling until it is way too late!

Another addition to the list of challenges might be "opinion." Thanks to the internet, everyone can share their opinions about anything constantly. Everyone seems to be blogging, chatting, sharing opinions, and arguing vehemently over them, but is anyone listening or being benefited? This surely extends to Orthodoxy, where the temptation exists for us "moderns" to assess and judge the veracity and Orthodoxy of previous generations, even holy fathers and mothers of recent times when we have barely dipped our toe in the sea of sanctity in which they swam. How many have been shipwrecked because they trusted in themselves and their own opinions. This might be a patristic starting point for further commentary on identifying and combatting these seven challenges.

in Christ,
Ralph

Re: Seven Secular Challenges - The Prayer of St Ephraim

2009-03-04T11:29:00.000-08:00

* Revised 3/6/09

Dear Parish Faithful,

A very insightful commentary from Alexis Callender ... For those who may not have, or be aware of, the Lenten Prayer of St. Ephraim, I have attached a copy with some explanation*. It is meant to be used in the home as well as in the church.

Fr. Steven

* Webmaster's Note: The Prayer of St Ephraim in PDF format can be found on our Great Lent page. Scroll towards the bottom and the SPECIAL FEATURES section.
_____

Good Morning Fr. Steven,

Father bless,

I would like to share with you some further thoughts on the Seven Secular Challenges Facing 21st-Century Catholics. (Obviously, we can easily replace "Catholics" with "Orthodox" - Fr. Steven). In my humble opinion, we as Orthodox Christians must be prepared to respond to each of these seven challenges. This is indeed essential and critical. Although we are not “of the world”, we are “in the world” and therefore must be armed for the battle against such vices. They are all in direct contradiction with the Orthodox Way…the Way of Christ. They are the anti-thesis of our lives as Christians.

When we pray, “O Heavenly King, The Comforter and Spirit of Truth, Who art everywhere and fillest all things, come and abide in us and cleanse us from very impurity and save our souls O Good One”, we are asking to be protected from the worldly ways, which are sadly, “ever present” and “fill all things” in the secular society in which we live. While these challenges are very real and very much present in our daily life, God gives us the shield and armor to protect ourselves “from every evil and adverse work of the Devil”.

While contemplating further on this list, the beautiful and powerful prayer of St. Ephraim came to mind. This prayer in its profound meaning clearly guides us to beseech the “Lord and Master” of our lives to take from us “the spirit of sloth, despair, lust of power and idle talk”, which directly correlate with the secular challenges outlined by the author.

• Lack of respect for authority – lust of power and sloth
• Cynicism – idle talk , lust of power, judging our brethren
• Uncritical openness – idle talk
• Ideology – which can breed despair in our longing for what we want or desire or feel should be.
• Learned helplessness – sloth
• Anti-intellectualism – idle talk
• Political correctness – idle talk
• Although not part of the list from the book, we may consider adding desensitization or indifference and possibly hopelessness to the list of challenges, all which can breed despair and slothfulness.

Further in the prayer of St. Ephraim, we ask God to grant to us “the spirit of chastity, humility, patience and love” to His servants. These virtues can be our response to the challenges we face as Christians living in the world. They are the weapons against the *seven deadly passions. (*An interesting parallel to these seven challenges.)

The world teaches us to be self-centered and focused on how I can glorify myself so that others will glorify me. These seven challenges, which are fed by the seven passions play right into that line of thinking. But, through Christ and His Holy Church we are taught to be Christ-centric and focused on how I can glorify God so other others may glorify Him. Through prayer, fasting, “humility, patience and love”, we stay on course. Not considered a popular path by the worldly, but truly, there is no other way. “…I would rather be a doorkeeper in house of my God, than to dwell in the tents of wickedness.” – Ps.84:10

Thanks be to God for His infinite mercy which He bestows upon His children, for the wisdom and teachings of the Holy Church Fathers through which God nourishes us, and for the protection of Christ and His Holy Church as we continue our “spiritual warfare.”

In Christ,
Alexis

Seven Secular Challenges

2009-03-04T10:27:00.000-08:00

* Revised 3/6/09

Dear Parish Faithful and Friends in Christ,

I like looking through book catalogues when they come through the mail. I recently noticed a book by a Roman Catholic scholar entitled Seven Secular Challenges Facing the 21st Century Catholic. Admittedly, I don't intend to read the book, but the seven challenges that this writer saw from secularism are the following, and it is a quite an interesting list:

1) lack of respect for authority
2) cynicism
3) uncritical openness
4) ideology
5) learned helplessness
6) anti-intellectualism
7) political correctness

Answering those secular challenges as Orthodox Christians is not an option for us - but an urgent necessity.

- Fr Steven

A Conversation Towards Ending Abortion

2009-01-23T12:08:00.000-08:00

Dear Parish Faithful,

I received this short commentary today. Found it to be practical and written in a good tone:

Fr. Steven

_____

Dear all,

It is noble and right to oppose abortion. But if we are to be good citizens as well as good Christians, it is our job to do more than just oppose and condemn. We should propose, and be prepared to implement, good, practical solutions that will bring people together to protect life from the point of conception.

Abortion advocates make points that we should be prepared to counter with practical suggestions. For example: if abortion were again outlawed, desperate young women would again be seeking brutal and dangerous back alley abortions. As a righteous society we must be ready to help them carry their babies to term without stigma, with good medical care, and with options for the raising of unwanted children in loving homes.

Above all, we must work to avoid the situation that leads to abortion: unwanted pregnancies. Many "right to life" advocates are the same people who oppose thorough sex education. "Abstinence-only" education aims at an ideal that, sadly, large segments of our society will not reach. I don't believe we should compromise our principles where abortion is concerned, but I don't see how we can prevent unwanted pregnancies if we don't arm young people with full knowledge of how to prevent them. I know: in the eyes of some, this would make us appear complicit in encouraging extra-marital sex. It's a dilemma I wish we could resolve, because as things stand, by blocking full sexual education we are actually complicit in encouraging the unwanted pregnancies!

I offer these thoughts in complete humility, in hopes we may start a conversation that moves us closer to the outcome we all want -- an end to the legalized slaughter of innocents in our society.

In XC,

Ellie Sutter

Webmaster's Note: This letter was in response to Fr Steven's meditation of January 23, 2009, The Abuse of Our Unborn and the New Administration.

Is Santa Claus Real?

2008-12-07T16:14:00.001-08:00

Dear Parents,

If your children "believe" in Santa Claus, and/or if you promote that belief as a family tradition, it would be risky to send one of them up to me with the question: "Is Santa real?" (That has happened in the past). I would not answer back "Yes." At least not an unqualified "yes." Adapting myself to the age of my interlocutor, I would probably say something like: St. Nicholas exists, and the name Santa Claus is derived from the saint's name. The "real" St. Nicholas lived a long time ago (4th c.), and he was an Orthodox bishop who was loved by his flock. He was especially loved by children, because he was so attentive to them and was very charitable to poor children, making sure that they also had a nice toy as the wealthier children had. In fact, our Christmas gift-giving is probably even more derived from the many stories of St. Nicholas' generosity as it is from the magi bringing gifts to Christ. Throughout Europe, the feast day of St. Nicholas on December 6 was always a day of bringing gifts to children. (To this day, we always come up with a family gift for December 6 in memory of St. Nicholas). Our image of Santa Claus is based to a great extent on the poem from the 1820's "The Night Before Christmas." As jolly as he may be, he is something of a caricature of the "real" St. Nicholas, who was a theologian and an ascetic.

If I were asked if Santa Claus came down everyone's chimney with a bundle of gifts to be placed under the Christmas tree, I don't think that I would honestly be able to say "yes," regardless of how imploring the eyes before me were with an eagerness to believe. That is not because, like Scrooge, I say "humbug" to Christmas. Far from it! It is a wonderful season of the year, with the potential for great joy and "domestic bliss" (that just might be pushing it a bit). I would say something like I am sure that St. Nicholas puts into the hearts of mothers and fathers a desire to bring joy to their children with gifts, and in that sense St. Nicholas is the source of the gifts. I aim for not blurring the reality between what we believe to be actually true and the realm of fantasy.

My "theory" is that Santa Claus gains in importance the less Christ-centered a family is. He "fills a gap," so to speak, for a child's sense of wonder and need for the miraculous. If there is no Christ Child born of a Virgin with powerful angels filling the heavens with praise, then something else must take the place of that awesome event. A purely secular Christmas for a child devoid of the otherworldly mystery of the nativity of Christ sounds rather dreary. So, again, Santa gains in attention when Christ is marginalized or absent. (The same holds true for the "tooth fairy," a being that fills in if the children are not taught about the existence of angels, which we insist are quite real).

My "issue" with Santa Claus is that he favors children who already have a great deal, if you get my point. The children who have much, seem to get yet more from Santa than the children who have little. If we could somehow plant into the minds and hearts of our children a real concern for the poor children of the world, and that it is more important that they receive some kind of gift to relieve their misery, then we would be accomplishing something significant. That is not a message for a toddler or small child, but something our children could grow into as they mature.

A way toward that is letting your children know that we have an annual Nativity Charity Appeal in which we support poor people in other parts of the world. Older children could bring a dollar (do allowances still exist?) to put in the basket. Encourage them to carry your contributions to the Nativity food drive, or if they go shopping with you, let them pick the item off of the shelf. I know that most of you are already doing this, so I am only reinforcing these small, but significant gestures.

My point is not to influence anyone about Santa Claus one way or another. But I do want to make the point that other perspectives do exist. And I hope that everyone makes a point of becoming more familiar with the "real" St. Nicholas and his wonderful and saintly life. I hope that everyone does experience that elusive "domestic bliss" when the Feast of our Savior's Nativity arrives. Yet, it is important that we do not become self-absorbed and forget the great need that surrounds us. If we did, we would not properly understand the "reason for the season" - and who Christ is.

Any comments or questions would be welcomed.

In Christ,

Fr. Steven

Thanksgiving

2008-11-26T12:34:00.000-08:00

Dear Parish Faithful,

Christians are "eucharistic beings," that is, human persons who give thanks (eucharistia means "thanksgiving") to the living God for creation, redemption and the promise of the Kingdom. Whatever the historical or mythic nature of Thanksgiving Day, it helps us focus on this basic aspect of our human nature as created "in the image and likeness of God." Thanksgiving Day is the most ecclesial of our civil holidays, the commemoration most easily "baptized" in the culture of the Church. That is why we always celebrate the Eucharistic Liturgy for this national holiday. This year, we will serve the Vesperal Liturgy this evening beginning at 6:00 p.m. Hopefully, you have already made room on your schedules to begin Thanksgiving Day by participating in the service of thanksgiving par excellence - the Divine Liturgy, culminating in the reception of the Eucharist, which is Christ Himself.

Preparing to receive the Eucharist at a Vesperal Liturgy means that we fast from food and drink from at least around noon until the reception of Holy Communion at the service.

For those unaware of this, we have received a blessing to eat meat on Thanksgiving Day from our hierarchs.

Fr. Steven

Webmaster's Note: We remember with "thanksgiving" and great warmth of heart our beloved teacher and father, Protopresbyter Alexander Schmemann, who fell asleep in the Lord twenty-five years ago this December 13. Fr Alexander, though quite frail at the time, delivered his final homily on Thanksgiving Day Liturgy, 1983: "Thank You, O Lord!"

Halloween and the Serious Habit

2008-10-31T10:46:00.000-07:00

Dear Parish Faithful,

After teaching my class today, I went to the XU cafeteria for lunch (they make a decent gardenburger). A student actually approached me at my table and asked if she could trouble me with a quick question. I assured her that that was fine, and she asked me if it was "irreverent" to wear a nun's habit as a Halloween costume. I told her, I'm not so sure we have to call it "irreverent," but that I would consider it to be "inappropriate." Being a nun is a very special vocation, and it may be years before a woman is actually tonsured and clothed in a monastic habit. This comes after many great interior struggles and temptations; much fasting and prayer, probably accompanied by tears of joy and despair; and a deep searching of the heart. So the nun's habit is not to be worn or treated lightly. I would probably say the same about "dressing up" as a priest. I told her it is not really a burning issue, but if one of my parishioners asked me the same question, I would try and discourage them. (Fortunately, I have never been asked that question by a parishioner, here or elsewhere). Perhaps others think the same about vocations they are close to. I conveyed this all in an acceptable spirit, and we actually had a good talk.

As I have written earlier about Halloween, I believe that our children should not dress as "little devils," no matter how cute (and probably out-of-style these days); "witches," no matter how good; or anything too "evil" (Dark Vadar excepted, of course). The utter trivialization of such images obviously removes their "sting," but I am sure that there are many other and more appropriate costumes out there for those who "observe" Halloween. For adults who wear halloween costumes, I have "no comment ..." I'll let you know if I see anything particularly unusual 'trick-or-treating' at my door this evening!

Fr. Steven

Cell Phone vs. the Bible

2008-10-22T12:24:00.000-07:00

Dear Parish Faithful,

This was forwarded to me with the note, "something to think about ..."

Fr. Steven

+ + +

Cell phone vs. the Bible

Ever wonder what would happen if we treated our Bible like we treat our cell phone?

What if we carried it around in our purses or pockets?

What if we flipped through it several time a day?

What if we turned back to go get it if we forgot it?

What if we used it to receive messages from the text?

What if we treated it like we couldn't live without it?

What if we gave it to kids as gifts?

What if we used it when we traveled?

What if we used it in case of emergency?

This is something to make you go, "Hmm...where is my Bible?"

Oh, and one more thing:
Unlike our cell phone, we don't have to worry about our Bible being disconnected because Jesus already paid the bill.

Makes you stop and think "where are my priorities?" And no dropped calls!

Indianapolis Town Hall Recap

2008-08-02T07:34:00.000-07:00

Dear Parish Faithful,

There were seven members from our parish yesterday evening at the Town Hall Meeting in Indianapolis (St. John the Forerunner Church). In all there were around sixty or seventy members of our Columbus Deanery parishes present. Archbishop Job was there, of course, and Michelle Jannakos, a member of the pre-conciliar council, as facilitator. At best, I am offering something of a sketch here. A detailed account of the meeting, together with many of the comments made, will soon be available at ocanews.org.

In some closing comments, Archbishop Job let us know that he felt this Town Hall meeting was the "best" of the three held in our Midwest Diocese. Perhaps because there was a great deal of energy, passion and deep concern for the well-being and future of Orthodoxy in North America expressed throughout the evening. And real love of Christ and His Church. Perhaps also because there was a clear unanimity of mind and heart - expressed through anger, frustration, disappointment, and impassioned pleas for repentance, reconciliation and purification - that the scandal that has plagued us for three years, and which remains unresolved, undermines the integrity of our local church's witness to Christ and the Gospel. I will return to the affect of the scandal in a moment, but for now I emphasize that it was a very positive experience to be in a room full of Orthodox Christians who were passionate and committed to their Faith, and who were willing to make this trip and speak about their concerns openly in a free atmosphere of mutual respect. The comments and concerns touched on the following points with some regularity:

A profound disappointment with the current Synod of Bishops, which for some present amounted to disgust, over its incompetence and failure to act decisively to resolve our scandal/crisis. Something is "rotten in Denmark," and the stench is being covered up.
An absolute conviction that the OCA cannot move forward unless and until this scandal/crisis is resolved.
What had to be a unanimous consensus that Metropolitan Herman must resign - or "be resigned" by the Synod - either before, but no later than the conclusion of the AAC in November. Archbishop Job reaffirmed his commitment to this position. Yet combined with a weary resignation that that is not likely to happen.
A passionate public commitment on the part of those present to continue to support Archbishop Job's leadership and determination that the entire truth of the scandal, however sordid and revealing, be brought to light. Presvytera Deborah made some warm comments to this effect that I will eventually share with the parish. Archbishop Job is isolated on the Holy Synod.
An almost impatient demand that the Special Investigative Committee (SIC) report be presented to the entire body of the OCA upon its release without any "editing" or omissions. It is scheduled for release in "early September."
Surprise that criminal charges or indictments have not come down yet over the embezzlement of so much church money. The FBI continues to investigate according to Mark Stokoe.
Exploration of what the "autocephaly" of the OCA actually means. Is it still a viable vision?
A few radical solutions offered as "plan B or C," such as Archbishop Job transferring the diocese to another jurisdiction. He openly stated that he disagrees with this.

As stated above, this is something of a mere sketch of what was discussed and transpired at yesterday evening's Town Hall meeting. The actual comments of the various participants will eventually be recorded at ocanews.org. Only by reading these comments can you have any sense of the strong emotion and passion behind some of them. I repeat, though much of what was said could be judged as being negative or highly critical, it was all said by people who love Christ and His Church, and who are deeply wounded by our weaknesses. Everyone's goal is to restore the integrity of the OCA and its initial vision of a vibrant Orthodox Faith here in North America. We have an intelligent and well-informed laity that will not be deceived by "smoke and mirrors." That is true of our parish. I will eventually forward to everyone some of the comments and questions that I received from some of you prior to yesterday's meeting. I will also make sure that you have access to my prepared comments, even though I could only share various fragments of them at the meeting.

My commitment, as your parish priest, is to keep you as informed as possible about these events. Many Orthodox faithful complain that they hear nothing from their parish priests, but must go solely to ocanews.org or hear something from friends. That will not happen in our parish. You are free to determine your own interest level, but as I continue to proclaim the Good News, I must also not hide any "bad news" that threatens our spiritual well-being as Christians - even if it comes from within: "For the time has come for judgment to begin with the household of God." (I PET. 5:17)

I have also appended the "Mission Statement" of the OCA for you to read and reflect upon. "How am I contributing or being faithful to this vision" is perhaps a question we must all ask of ourselves.

Fr. Steven

~ ~ ~

The Mission of the Orthodox Church in America, the local autocephalous Orthodox Church, is to be faithful in fulfilling the commandment of Christ to “Go into all the world and make disciples of all Nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit, teaching them to observe all [things that He has] commanded” so that all people may be saved and come to the knowledge of the truth:

To preach, in accordance with God’s will, the fullness of the gospel of the Kingdom to the peoples of North America and to invite them to become members of the Orthodox Church.
To utilize for her mission the various languages of the peoples of this continent.
To be the body of Christ in North America and to be faithful to the tradition of the Holy Orthodox Church.
To witness to the truth, and by God’s grace and in the power of the Holy Spirit, to reveal Christ’s way of sanctification and eternal salvation to all.

Encountering Muslims - New Booklet and Upcoming Parish Discussion

2008-07-25T04:27:00.000-07:00

Dear Parish Faithful,

I just read an announcement for a new book(let) that has recently appeared. Here is the promotional blurb:

Face to Face: A Guide for Orthodox Christians Encountering Muslims by Fr. Ted Pulcini

The author, an Orthodox priest and college professor (PhD), offers an invaluable guide to Orthodox Christians in their encounter with Muslims. In seven chapters he examines what both religions teach on the Understanding of God, Revelation, Sin and Salvation, Religious Community, Presenting Christianity to Muslims, etc. Clearly and simply written in non-theological parlance. 32 pgs. $5.95

As many of you may recall, we had a very lively and very well-attended discussion last Fall about the differences between Orthodoxy and Roman Catholicism. The booklet we used was also by Fr. Pulcini. I would like to have the same type of gathering in the early Fall to discuss what is becoming one of the major 'issues' of the postmodern world - the relationship between Christians and Muslims. Please let me know if you would like a copy of this booklet and I will order them later in the Summer. As you can see, it is rather inexpensive.

Fr. Steven

Webmaster's Notes:

Fr. Ted Pulcini's booklet may also be ordered direct from Light and Life Publishing.
In addition, here is a link to an insightful interview with Fr Ted Pulcini on this topic from The Illumined Heart, one of the premiere podcasts on Ancient Faith Radio. If you have trouble with the link, go to the main page of The Illumined Heart.

Saint Stalin?

2008-07-24T05:40:00.000-07:00

Dear Parish Faithful,

This so defies human comprehension, that I will simply let you read the insanity below on your own, without any commentary. If this ever happened, then for sure I would retire to a cave to spend the rest of my days in prayer and fasting...

Fr. Steven
_____

Webmaster's Note: Link to original article. (No icons yet come up in my Google search - Thanks be to God!)

The Telegraph (UK) / 22 July 2008

Could Josef Stalin be made a saint?

>> The Communist party in St Petersburg has petitioned the Orthodox
Church to canonise Josef Stalin if he wins a television poll to nominate
the greatest Russian in history. <<

By Adrian Blomfield

(Moscow)

The Soviet dictator, who was responsible for the deaths of around 15
million people during his 31-year reign of terror, is in second place in
online voting for the Name of Russia competition.

Stalin last week surrendered a narrow lead to Nicholas II in the contest,
which is based on the BBC's Great Britons series.

But with a result not expected until the end of the year, the country's
Communists are convinced that Stalin will still emerge the victor.

While the poll, conducted by the state run Rossiya channel, has been
criticised for allowing multiple voting, there is little doubt that Stalin
has undergone a remarkable renaissance in recent years.

Opinion polls regularly name him Russia's greatest post-revolution
leader after Vladimir Putin, the prime minister.

The wartime leader's resurgence owes much to the Kremlin, which
under Mr Putin's presidency appeared to support a campaign to
rehabilitate Stalin, with television documentaries, films and books
released in recent years eulogising him.

A newly published history text book, approved by the Kremlin for use
in all schools, glossed over the more unappealing parts of Stalin's rule
and ultimately concluded that he was the Soviet Union's most
successful leader.

"Stalin is the most popular name in Russia," said Sergei Malinkovich,
the Communist party leader who is driving the Stalin canonisation
campaign.

"The people have forgiven him for the repressions, the collectivization,
the elimination of cadres of the Red Army and other inevitable errors
and tragedies of those cruel military and revolutionary times.

"Stalin has become the true national leader of Russia. He turned a
backward country into an industrial giant."

Yet the idea of tuning Uncle Joe into Saint Joe has so far won little
official backing from the Orthodox Church, which was one of Stalin's
chief victims.

Seeking to establish atheism as the Soviet Union's official creed, Stalin
destroyed thousands of churches and sent tens of thousands of priests to
the gulags and their deaths.

Despite the church's reluctance, St Petersburg's Communists are
convinced their vision will come to pass. They have already
commissioned religious icons depicting Stalin with a halo round his
head that have reportedly sold very well around the city.

"By the end of the 21st century, icons of St Josef Stalin will be in every
Orthodox Church," Mr Malinkovich said.

OCA Town Hall Meetings

2008-07-22T05:54:00.000-07:00

Dear Parish Faithful,

Here is some more information concerning the upcoming Town Hall Meetings in our Diocese. There are links to other useful information.

I am hoping that there will be some good solid response from among you to join me in Indianapolis (yet feel perfectly free to join any of the three meetings here mentioned). Once again, I suggest car pooling for the trip there and back. With Archbishop Job as the "overseer," any and all questions will be allowed. If such questions have been accumulating in your own minds, here is the opportunity to ask them.

Personally, I do not believe that it is overly dramatic or an exaggeration to say that the future of the OCA is right now in precarious condition. We seem to be at the proverbial "fork in the road," having to make a deadly serious choice about "direction," yet without the assistance of most of our appointed guides! The OCA may indeed "survive" and stumble along down the wrong road, but that is hardly what we would want for the autocephalous Church in America. Perhaps these town hall meetings may set the "tone" for the upcoming All American Council in Pittsburgh, by raising - in a preliminary fashion - all of the serious and real issues that need to be addressed and not ignored. I am hoping that the meeting in Indianapolis will be the forum where we can openly discuss these issues and learn a great deal in the process.

Another possibility occured to me: If we can ascertain by mid-July or so, just who is committed to making the trip to Indianapolis, perhaps we could meet together as a group and come to a consensus on some key questions that we could formulate as a group. In addition, we could simply "catch up" together on where we stand presently and share some of our own concerns.

Fr. Steven

Webmaster's Note: For summaries of and commentaries on the previous Town Hall Meetings throughout the OCA, please proceed to ocanews.org.
_____

Reverend Fathers and Deacons,

Please find posted here, and reproduced below, information about AAC Preconcilliar 'Town Hall' meetings to take place in the diocese.

In Christ,
Deacon Joseph

--
Dn Joseph Matusiak
Assistant to the Archbishop
Diocese of the Midwest
tel. 312.202.0420
midwestdiocese.org

CHICAGO, IL [MW Communications] – The Diocese of the Midwest will host three "Town Hall" meetings during the month of July. The "Town Hall" meeting has been conceived as a venue where clergy and laity can offer their suggestions and express their concerns regarding the 15th All-American Council, set to convene in Pittsburgh, PA. 10 - 13 November 2008.

The schedule of meetings within the diocese is as follows:

July 17, 6.30pm Ridge Manor, Brooklyn, OH (St Theodosius Catherdal meeting facility)
July 24, 7.00pm St. Peter and St. Paul Church – Burr Ridge, Illinois
July 31, 6.30pm St John the Forerunner Church – Indianapolis, Indiana

His Eminence, Archbishop Job of Chicago and the Midwest will be present at all three meetings. OCA Chancellor, Archrpiest Alexander Garklavs will be present at the Chicago area session. Matushka Michelle Jannakos, Preconcilliar commission member will be present at the Cleveland area and Indianapolis meetings.

A proposal for the meetings was approved by the Holy Synod of Bishops in April 2008. The text of the proposal can be found here.

Archbishop Job has stated that no topic for discussion will be considered "out of bounds", and no relevant question or comment will be prohibited.

The meetings are open to clergy and faithful from the diocese as well as those of the Bulgarian Diocese and Romanian Episcopate.

On Same-Sex Marriage

2008-05-16T09:03:00.000-07:00

Dear Parish Faithful,

Christ is Risen!

The headlines in today's Enquirer reads "California OKs gay marriage." From the Orthodox Christian standpoint of what constitutes genuine human sexuality, the biblical understanding of gender, and male-female relationships, and how all of this relates to Christian marriage, this cannot be received as good news. In this case, the California Supreme Court "overturned a voter-approved ban on gay marriage." This is a development that you are most probably aware of, but I did want to bring it to your attention and point out the seriousness of the implications that such a ruling raises.

If such a radical reassessment of marriage occurs in many other states, this could change an entire generation's and future generations' understanding of the basic issues of human sexuality that I mentioned above. This would be a social and culture revolution of seismic proportions. For, in my opinion, the issue here is not really about "rights" and "legal protection," which must be granted equally to all citizens regardless of sexual orientation. I believe that the issue of legal protection - important as it is - is secondary to a much more ambitious goal: the total transformation - if not demolition/destruction - of the very concept of heterosexual marriage between a man and a woman, so as to include on a fully equal level the marriage of persons with same-sex attractions. In other words, homosexual marriage would become equal to heterosexual marriage in all things, not just matters pertaining to legal status and protection of all civil rights. I am convinced that this is the larger agenda. The biblical intuition that homosexuality is sinful and unacceptable as a form of sexual expression would then be seen as bigoted and deeply prejudiced; meaning that most Jews, Christians and Moslems would really be bigoted and prejudiced "persons of faith" if they continued to hold to their traditional beliefs about human sexuality.

There is no civilization that I am aware of that accepted same-sex marriage. I am not referring to homosexual relations, but to marriage as a social and cultural institution. Marriage has always been defined - even polygamous marriage, distasteful as that may be to us today - as between a man and a woman. The biblical prototype is, of course, Adam and Eve who became 'one flesh" in their union. We have learned to live with the legalization of abortion; and we may now have to learn to live with the legalization of same-sex marriage. This does not mean that we accept either of these practices internally, or seek to modify the teaching of the Church so as to accomodate what we consider to be sinful.

Next week, I will share some excellent insights into this issue from a fairly new book by Protopresbyter Thomas Hopko, entitled Christian Faith and Same-Sex Attraction - Eastern Orthodox Reflections.

Fr. Steven

Metropolitan Kallistos on Orthodox Unity in North America

2008-02-27T18:27:00.000-08:00

As you will read below, Archbishop Kallistos Ware ("Timothy Ware") was recently in the States addressing a very crucial issue about the lack of unity within American Orthodoxy. Here is the link if you would like to hear his talk at your own convenience one day.

Fr. Steven
_________

Orthodox crowd jams church to hear Metropolitan Kallistos address Orthodox UNITY in Detroit - February 21, 2008

The brilliance of Orthodoxy was in full array in Troy Michigan Tuesday evening as Metropolitan KALLISTOS made his first visit to Detroit to discuss the FUTURE OF ORTHODOXY in the UNITED STATES. The visit was hosted by St. Andrew House - Center for Orthodox Christian Studies.

In what was undoubtedly the most successful Pan Orthodox event ever held in this city, more than 500 people jammed into St. George Antiochian Orthodox Church in Troy, Michigan to hear the presentation.

The setting was the beautiful Byzantine sanctuary of St. George Antiochian Orthodox Church in Troy Michigan, under the pastoral care of Fr. Joseph Antypas. The event had to be moved into the sanctuary when it became apparent that the original setup in the church hall would not suffice.

"...we must say the catholicity and universality of the church are more valuable, more fundamental than our national, ethnic, and cultural identity..." His Eminence told the assembled group. "...if the basis of the Church’s existence is life in the eucharist, it means that the church is organized on a territorial, and not on an ethnic principle...", he continued.

"...we need to be clear about our priorities - the catholicity and universality of the Church…are much much more precious than our national or ethnic identity...." said the hierarch.

Comments overhead during the evening included, "That man is the reason I am Orthodox," said Bill Nowling, from Brighton Michigan. "I saw him 20 years ago in Grand Rapids, what a blessing to have him come here," said another man. "For many of us, this will be a once in a lifetime event," said a young Coptic man.

The diversity of the crowd reminded one of the multifaceted and ancient traditions of the Eastern Church. Armenians, Copts, Greeks, Romanians, Russians, Lebanese, Syrians, along with Anglican converts to the faith had come from all across the Midwest, Ontario and even Florida to listen to the world renowned author and bishop.

Archbishop Nathaniel of Detroit, president of St. Andrew House, began the evening by reviewing the mission of St. Andrew House as a proponent for Orthodox Unity. "The Church in America was a united Church in the early 1900's under the Russian Diocese of America," said His Eminence, "It was only after the Russian Revolution, which cut off support of the American Church, that the various ethnic jurisdictions began to spring up in America," he continued.

The benediction given by the two hierarchs at the conclusion of the evening still rings in my ears. "Through the prayers of St. Andrew the First called, and the Great Martyr St. George..." said Metropolitan Kallistos.

Following that final prayer, and under the leadership of Archbishop Nathaniel, the building erupted in the hymn of "Lord...Bless thy People" - followed by "Many Years" which was led by Subdeacon Robert Mitchell (spontaneously). The majesty of those two hymns, at the end of such a spectacular evening, still send shivers down my spine.

What a blessing for the entire Orthodox community of Detroit!!!

For a complete recording of the evening, visit the home page of this website, www.orthodoxdetroit.com Recordings of the event were made possible by a continuing partnership between Ancient Faith Radio www.ancientfaith.com and St. Andrew House.

Finally, sincere thanks go to Mr. Michael Jaharis, chancellor of the Greek Orthodox Archdiocese, without whose intervention this visit would have NEVER taken place. Our entire board of directors is certainly indebted to you.

Best Regards,
Dean Calvert

Church Desecration in Kosovo - 2 Responses

2008-02-22T14:30:00.000-08:00

Fr. Steven,

While horrified to see this blatant act of desecration and malicious disrespect toward Christ and His Church, in my humble opinion, it needs to be shared and viewed by many. If viewing this does not bring tears to one’s eyes, a knot in one’s stomach or pain to one’s heart, then the de-sensitization that is so sadly prevalent in today’s society has taken over and the last sin is worse than the first....Lord Have Mercy. While viewing this video, one verse of Scripture played over and over in my mind:

“Blessed are you when men shall revile you and persecute you and shall say all manner of evil against you falsely for My sake.
Rejoice and be exceedingly glad, for great is your reward in heaven.”
- Matthew 5: 11-12

May we humbly ask God in His infinite love for all mankind to be with those who are so deeply and profoundly affected by this persecution and brutality. May He have mercy on us all.

In Christ,
Alexis
~~~

Fr. Steven,

"Sick to your stomach" only begins to
describe!! It has the feeling of Christ being
crucified all over again. To me this gives the
appearance of what it must have been like when the
Roman soldiers mocked, spit on and physically abused
our Lord. I kept waiting to see lightning bolts strike
down the soldiers as they desecrated the beautiful
icons of Christ and all his saints (I probably would
have found myself cheering out loud). Contrary to
striking these evil men down the Saints whose icon is
being destroyed was probably praying for the soldiers
and I can almost imagine Christ asking God the Father
to "forgive them for they know not what they do" Could
this be what it looked like when the Saints were being
martyred and what could one day happen to us if we
stand up for our faith?....Where can one learn more
about what is happening in Kosovo? Not only is apathy
an issue and an evil here but also ignorance, for
which I am guilty of.

Stephen Wendland

VIDEO: Church Desecration in Kosovo

2008-02-22T08:54:00.000-08:00

Dear Parish Faithful,

The attached video is deeply disturbing, and the crass brutality and blasphemy can make you sick to your stomach. Kosovo has always been the heartland of Serbia, and to this day many of the great medieval Serbian monasteries have been destroyed while an apathetic world takes no notice. In fact, apathy is one of the great assistants of evil.

Fr. Steven

Fr. Steven,

Take a look at this video sent from our priest in N. Idaho. I have no words...

Mary

This video brings the reality of world politics right before our very eyes...we have no time to fight petty duals among ourselves or focus on things of no importance. Lord have mercy on us and on this world for the many, many sins being committed at present...

The BODIES Exhibit, and "Super Sunday"

2008-02-04T10:30:00.000-08:00

In yesterday's post-Liturgy discussion I responded to someone's question concerning the BODIES exhibit at the Cincinnati Museum Center. From the Orthodox perspective, this exhibit is definitely ill-conceived and ethically dubious - at best. The display of human cadavers in such an environment, though purportedly for "educational" purposes, is thoroughly inconsistent from a biblical understanding of the integrity of the human body. To make matters worse, the deceased, whose bodies are on "display," did not consent to such a use as far as can be ascertained. Sadly ironic In an era when "exploitation" is vehemently rejected from all quarters!

I went on to read a few passages from an editorial in Friday's enquirer, written by the Rev. Michael A. Seger. For those who missed this editorial, here are a few of the more telling portions from the Rev. Seger:

First, one is drawn to ask about the values at stake in displaying human beings in such a manner ... Our society goes so far as to regulate the treatment of corpses. This concern speaks to protecting and promoting profound human values. The human person is an embodied spirit so that our body is more than just a temporary container.

One faces yet another, related question: How does this exhibit touch upon the respect due to the human person as an embodied spirit?

As an integral unity of spirit and body, my body as a personal reality expresses and communicates my deepest spiritual values. We love with our bodies, we mourn with tears, we nourish with our bodies, we comfort with compassionate embraces. Our bodies bear the marks and movements of our life story. The plasticized bodies of this exhibit rip a person from the context of her or his life story. They stand before us sadly anonymous: not mourned and not reverenced.

...The plasticized bodies splayed for anatomical voyeurism belong to a person who deserves better. We are a society that prides itself on protecting and promoting human dignity, so we ask if this exhibit respects that noble goal.

Well said, I believe, and also quite consistent with our own Orthodox Christian perspective. What prompted me to relate yesterday's discussion was what I saw on the news last night as a kind of follow up to our discussion. I found a seemingly innocuous and "upbeat" report filled with disturbing and even chilling images: the smiling faces of adults and children coming out of the exhibit with comments of "cool," "neat," "amazing," etc. You would think that they just emerged from the Newport Aquarium after seeing a rare species of some tropical fish! We continue to cheapen life - and death for that matter. And that further means that everyone's life - yours and mine - is cheap regardless of how we bluster on about "human rights" and the like.

If your instinctive and intuitive reaction is to say "there is something not right in this" then I believe that you got it right.
_____

Yesterday was "Super Sunday" and tomorrow will be "Super Tuesday." Sounds like almost too much to handle in one week! The former brought to us the Game of the Year (and from what I understand, a good game because it was such an "upset"); and the latter a series of primaries that will further reduce the field of candidates for the presidential election later in the year. As is my own tradition, I always announce the "real" Super Sunday of each year on the day of the national and secular Super Sunday. And that would of course be the date of Pascha, the "Sunday of Sundays," because it is the Feast of Feasts. This year Pascha Sunday will be April 27. That means that Great Lent will begin on Monday, March 10. Still a ways off, but good to know well ahead of time, so that we will not make any foolish calender choices/commitments that could have been avoided with a bit more care. Whatever your level of "commitment" to Super Sunday or Super Tuesday, may it be nothing in comparison with your commitment, anticipation and preparation for the paschal celebration of the Death and Resurrection of Christ.

Fr. Steven

The 30-something days of Xmas

2007-12-24T11:48:00.000-08:00

Dear Parish Faithful,

The following, sent to me by Nancy Farison, is a very informative article about the radical changes that have occured relatively recently in the celebration of Christmas in North America.

Sadly, this is the reason why the Feast of our Lord's Nativity has become a one day Feast regardless of our rich liturgical cycle that links it with Epiphany, as you will read below. The surrounding "culture" has prevailed over the Church.

The final, two-sentence paragraph "speaks volumes," as the saying goes.

~~~

Dear Father,
This came from a parishioner at Christ the Savior, CT. I thought this was very insightful....
Nancy

This column was syndicated by Scripps Howard News Service on 12/12/2007:

There was a time when Christians did not celebrate a season that could be
called the 30-something days of Christmas.

In the year of our Lord 1939, the National Retail Dry Goods Association
asked President Franklin D. Roosevelt to move Thanksgiving to the
next-to-last Thursday in November. This was strategic, since President
Abraham Lincoln had proclaimed the last Thursday of the month as the
official holiday. This meant that Thanksgiving was occasionally delayed
until a fifth Thursday -- a cruel blow to merchants.

Confusion reigned until Congress reached a compromise and, since 1942,
Thanksgiving has been observed on the fourth Thursday in November.

And thus was born America's most powerful and all-consuming season. This
later evolved into the shopping festival called "The Holidays," which in
the past generation has started creeping into stores days or weeks before
Turkey Day.

"None of this, of course, has anything to do with the Christmas traditions
that Christians have been observing through the ages," said Teresa Berger,
professor of liturgical studies at Yale Divinity School.

To be candid, she said, it does "help to remember that celebrations of
Christmas and other holy seasons have always been affected by what happens
in the marketplace and the surrounding culture. ... But that isn't what we
are seeing, today. The question now is whether or not the shopping mall
will define what is Christmas for most Christians."

Here's the bottom line. For centuries, Christmas was a 12-day season that
began on Dec. 25th and ended on Jan. 6th with the celebration of the Feast
of the Epiphany. Thus, the season of Christmas followed Christmas Day, with
most people preparing for the holy day in a festive blitz during the final
days or even hours, with many stores staying open until midnight on
Christmas Eve.

Today, everything has been flipped around, with the Christmas or Holiday
season preceding Dec. 25.

For most Americans, this season begins with an explosion of shopping on
Black Friday after Thanksgiving, followed by a flurry of office parties
and school events packed into early December. The goal is to hold as many
of these events as possible long before the onset of the complicated
travel schedules that shape the lives of many individuals and families.

Meanwhile, television networks, radio stations and newspapers have created
their own versions of the "12 days of Christmas," inserting them before --
often long before -- Dec. 25 as a secular framework for advertising
campaigns, civic charity projects, holiday music marathons, parades,
house-decorating competitions and waves of mushy movies, old and new.

Needless to say, this is not the Christmas that Berger knew as she grew
up in Germany in the post-World War II era. As a Catholic, the days
between Christmas and Epiphany were marked by a series of events -- such
as the feasts of St. Stephen and St. John the Evangelist -- that were
accompanied by their own rites and customs. Lutherans and other Christians
had their own traditions for marking this time.

"When people talk about a season called the 'Twelve Days of Christmas,'
they are primarily talking about something that was much more common in
England," said Berger. "There are many reasons for that, not the least of
which was the popularity of the song by that name."

While these traditions took various forms, the key was that the religious
elements of the season remained intact. Christians celebrated Christmas
during Christmas.

Berger said that it still makes her a bit uncomfortable when she sees
families putting up and decorating their Christmas trees before they are
even finished using the candles and green wreathes associated with the
penitential season of Advent, which begins on the fourth Sunday before
Christmas. There are many more people, of course, who do not observe
Advent, which is called Nativity Lent in Orthodox churches.

"Today, people believe they can have whatever they want, when they want
it, and Christmas becomes whatever the culture says that it is," she said.
"We can, however, revolt against this. We can choose, for example, not to
send out 1,000 mindless Christmas cards. We can sit down and write our own
cards and even breathe a prayer for the people we love while we do that.

"No one can force us to live according to the laws of the new Christmas.
We can make our own choices."

Terry Mattingly (www.tmatt.net) directs the Washington Journalism Center
at the Council for Christian Colleges and Universities. He writes this
weekly column for the Scripps Howard News Service.

Mormonism on the Front Page

2007-12-16T15:23:00.000-08:00

Dear Parish Faithful,

I am forwarding to you an interesting and topical subject that Ralph has forwarded to me, together with his introduction. There are no political intentions on my part, but since Mormonism is in the news with the candidacy of Mitt Romney, as Orthodox Christians we need to know more about one of the fasting growing religions in the world (a disturbing fact to me!), and its essentially non-Christian character. Doctrines matter very deeply, because the doctrines or dogma of the Church claims to reveal reality as it is.

I believe that an Orthodox Christian critique of Mormonism would be worded somewhat differently than what you read below from CARM: Christian Apologetics and Research Ministry; but the over-all doctrinal issues involved, and their biblical roots, are presented soundly enough.

Fr. Steven

~~~

Dear Father Steven,

I found the recent exchange between Mike Huckabee and Mitt Romney very revealing, and perhaps an opportunity to shed some light on the sometimes poorly known heresy and non-Christian religion which is mormonism. Huckabee made a remark about Mormonism (see below), which he has now apologized for. However, the below statement by a spokesperson for LDS makes it clear that they do not understand who Jesus Christ is, nor are they aligned with the Orthodox faith in Christ, nor do they worship the One God in Spirit and in Truth.

They say they believe that Jesus was the only begotten son of God in the flesh, whereas of course, as we proclaim in the Creed, we "believe in One Lord, Jesus Christ, begotten of the Father before all ages, Light of Light, True God of True God, begotten not made, OF ONE ESSENCE with the Father, BY WHOM ALL THINGS ARE MADE." The Mormons do not, as they claim in the below statement, "believe as other Christians believe." Their own statements make that abundantly clear (in spite of their deceptive wording which tries to make it sound as if they are Christians).

in Christ,
Ralph

Huckabee, an ordained Southern Baptist minister, asks [in an article and interview in the New York Times], "Don't Mormons believe that Jesus and the devil are brothers?"

The authoritative Encyclopedia of Mormonism, published in 1992, does not refer to Jesus and Satan as brothers. It speaks of Jesus as the son of God and of Satan as a fallen angel, which is a Biblical account.

A spokeswoman for the Church of Jesus Christ of Latter-day Saints said Huckabee's question is usually raised by those who wish to smear the Mormon faith rather than clarify doctrine.

"We believe, as other Christians believe and as Paul wrote, that God is the father of all," said the spokeswoman, Kim Farah. "That means that all beings were created by God and are his spirit children. Christ, on the other hand, was the only begotten in the flesh and we worship him as the son of God and the savior of mankind. Satan is the exact opposite of who Christ is and what he stands for."

Here are a few key paragraphs from a pretty solid website called CARM: Christian Apologetics and Research Ministry, which clearly explain why mormonism is emphatically not Christian:

http://www.carm.org/mormon.htm

"Is Mormonism Christian?" is a very important question. The answer is equally important and simple. No. Mormonism is not Christian.

The reason Mormonism is not Christian is because it denies one or more of the essential doctrines of Christianity: that there is only one God, Jesus is God in flesh, forgiveness of sins is by grace alone, and Jesus rose from the dead physically, the gospel being the death, burial, and resurrection of Jesus. Mormonism denies three of them: how many gods there are, the person of Jesus, and His work of salvation.

Mormonism teaches that God the Father has a body of flesh and bones (D. & C. 130:22) and that Jesus is a creation. It teaches that he was begotten in heaven as one of God’s spirit children (See the Book, Jesus the Christ, by James Talmage, p. 8). This is in strict contrast to the biblical teaching that he is God in flesh (John 1:1, 14), eternal (John 1:1, 2, 15), uncreated, yet born on earth (Col. 1:15), and the creator all (John 1:3; Col. 1;16-17). Jesus cannot be both created and not created at the same time. Though Mormonism teaches that Jesus is god in flesh, it teaches that he is "a" god in flesh, one of three gods that comprise the office of the Trinity (Articles of Faith, by Talmage, pp. 35-40). These three gods are the Father, the Son, and the Holy Ghost. This is in direct contradiction of the biblical doctrine that there is only one God (Isaiah 44:6,8; 45:5).

Because Mormonism denies the biblical truth of who God is, who Jesus is, how forgiveness of sins is attained, and what the gospel is, the Mormon is not Christian -- in spite of all his claims that he is.

Mormonism teaches that god is only one of countless gods, that he used to be a man on another planet, that he became a god by following the laws and ordinances of that god on that world, and that he brought one of his wives to this world with whom he produces spirit children who then inhabit human bodies at birth. The first spirit child to be born was Jesus. Second was Satan, and then we all followed. But, the Bible says that there is only one God (Isaiah 43:10; 44:6,8; 45:5), that God has eternally been God (Psalm 90:2) -- which means he was never a man on another planet. Since the Bible denies the existence of other gods (and goddesses), the idea that Jesus is the product of a god and goddess couple is rejected. The Bible tells us that the Jesus of Mormonism is definitely not the same Jesus of the Bible. Therefore, faith in the Mormon Jesus, is faith misplaced because the Mormon Jesus doesn't exist.

The Elvis Fragments ~ A Personal Response

2007-08-17T16:37:00.000-07:00

Dear Father Steven,

What a wonderful surprise to read your reflections today! (Perhaps especially your reference to Prof. Verkhovskoy's sensitivity to the sad fate of "Norma Jean.") It prompted me to recall that I was actually IN MEMPHIS when Elvis died, and will never forget the wild events of that week as the eyes of the world turned to Graceland.

Elvis indeed had become something of a living "patron saint" of Rock and Roll, with huge mega rock stars like Led Zeppelin and The Rolling Stones making pilgrimages to meet 'the King' while he was still alive, and to in some way 'receive his blessing', or have conferred upon them some measure of the charisma he himself possessed. (Similar to Elisha receiving the mantle from Elijah.) My idols in my raging teens were Led Zeppelin. Somehow their musicianship, their raw power, and their pseudo-mystical side all appealed to me. But I later realized the true idolatrous nature of it all, and when in my late twenties, I sold all my bootlegs, posters, books, etc.

These sorts of fascinations are not to be taken lightly. They can exercise a domination over one's soul that can be absolutely totalitarian. For the musicians, performers, actors or stars themselves, there is certainly an implicit Faustian bargain formed, which is all too difficult to get out of, which in many (if not most) of their cases results in their being reduced to far less than they might have been, even as they are exalted more and more by their adoring fans. Truly, who cannot dispassionately look at performers like Mick Jagger or others still carrying on, and not see them as somehow sub-human, reduced to being merely an elemental power of some sort, stripped of real purpose and meaning, and only serving themselves the false idol they so eagerly set up decades ago! The ones who do not survive, like Marilyn Monroe, James Dean , Jimi Hendrix, Jim Morrison, Janis Joplin, Kurt Cobain - and, alas, Elvis - become somehow revered by their pop worshipers, yet in truth, they were destroyed by their lifestyles and the madness and despondency that was perhaps symptomatic of their souls aching to be freed from the very lie they were so intensely living. Perhaps this captures some of the pathos Prof. Verkhovskoy was expressing.

What might Elvis have become had he survived those awful, final bloated years in which he finally died? I think the finest example we could ask for of a true survivor from among our pop idols is Johnny Cash. As the movie 'Walk The Line' so achingly renders, he could have easily perished like so many of these others, and become the country version of Elvis, Hendrix or Morrison. But somehow, through love, and perhaps we may be so bold as to say, through God's Divine Love, he survived, persevered, and was truly redeemed through a long, fruitful and devotedly faithful marriage. Cash too was a legendary Gospel artist, and all the way through to his final recordings he eloquently expressed (or chose songs that did express) the theme of the repentant sinner in the hands of a loving and merciful God. One cannot but be impressed by the intense sincerity and honesty of his mighty voice, and be moved by the obvious thankfulness with which Mr. Cash lived the second half of his life. That he somehow balanced his creative spirit with his solid Christian faith and his resolve to live as a thankful penitent the rest of his days is a profound testimony to those seeking to be true to who they are, even along the difficult, and in its own way, narrow path of being a creative Christian artist in our crazy world hurtling towards chaos and destruction. As you and I have discussed before, there are several profound examples of this kind of artistic struggler in our Orthodox tradition, including Fr. Pavel Florensky, Ivan Kireyevsky, and of course your beloved Fyodor Dostoyevsky (who himself was 'saved and redeemed' through his marriage, his wife freeing him to create his greatest works in his later years).

Once he discovered his gift, Johnny Cash never doubted what he was called to do (make music), and after being brought to repentance and saved from the path to self (and perhaps eternal) destruction, he did not adopt a false piety of renouncing his gift, but - I believe - used his gift to give glory to God as best he knew how. His witness stands as an "anti-Elvis," as one who by his patience gained his soul.

Just some thoughts prompted by your reflections...

in Christ,

Ralph (Sidway)

The Elvis Fragments

2007-08-17T10:47:00.000-07:00

Dear Parish Faithful,

I made a rather rare excursion onto a daytime talk radio station yesterday and stumbled across an interesting interview under the title "Elvis and Gospel Music." Actually, I believe that this is the title of a new book by an older gentleman (I do not recall his name) who sang and recorded a good deal of Gospel music with Elvis Presley. His reminiscences about "the King" and his love of Gospel music were actually rather moving. When asked about Elvis' "faith," the author stated that through all of Elvis' personal tragedies and the excesses that marred and eventually took his life at an early age, he kept his "faith" until the end. Although left unspecified, In the context of Elvis' life, that must presumably be the Christian Faith. For trivia buffs, I learned that Elvis won three Grammy awards for his recording of Gospel music. In a rather reverential tone, the author stated his belief that Elvis was the greatest Gospel singer that he had ever heard. The talk show host invited this gentleman on due to her own deep appreciation of Elivs as a Gospel singer. Apparently, there was a great deal more to Elvis than simply "Nothing but a Hound Dog," "Blue Seude Shoes," and some of the later grotesqueries of his Las Vegas reviews. Elvis' deep and profound love of his mother was perhaps the main source behind his love of singing Gospel music in church and then beyond in his recording career.
I was born, but was a bit too young to get into the unparalleled Elvis phenomenen of the 1950's. Popular culture and popular music were indelibly transformed once and for all. As John Lennon supposedly said: "Before Elvis there was nothing." Actually, I do recall going into my older brother's bedroom and playing some of those early Elvis 45s (together with the music of Little Richard and Fats Domino, etc.) on one of those small and poorly-sounding record players that were popular then. But my "coming of age" was marked by the equally-explosive Beatles phenomenon and the "English Invasion" of the early 1960's. This culminated in a ticket to a live Beatles' performance in Detroit on what I believe was their first US tour. Sheer mayhem and madness. (Hold on tight, but I know for a fact that presvytera Deborah was at that same concert!)
Before I get lost in my own vague reminiscences of a distant past, I should state that these somewhat different "fragments" are being written up because yesterday, August 16, was the thirtieth anniversary of the death of Elvis Presley. It was hard not to catch something of this on the news. Thirty years later, Elvis Presley remains an "icon" of mass adulation. This is born witness to by a real "pilgrimage" to Graceland and his graveside by an estimated 50,000 - 75,000 devotees for yesterday's commemoration, braving the intense heat and humidity. Even without a specially-marked anniversary, it is estimated that about 40,000 fans appear there on this date annually, and that 600,000 travel to Graceland every year! (I cannot resist the comment that Graceland exemplifies some of the worst excesses of bad taste imaginable!) Perhaps here we encounter a combination of genuine devotion to Elvis' music-making talents enhanced by his boundless kinetic energy and "charisma," a nostalgia for an irretrievable past, an attraction to the famous, mere curiosity, a need for a "hero," or even the basic and universal need to "worship" something or someone. To complete this somewhat macabre picture, we are further informed that Elvis is the second highest "grossing dead celebrity" in the country, yielding the top spot to the more-recently deceased Kurt Cobane of Nirvana, but still holding his own with a healthy $40,000,000 per year.
What stood out to me in the description of this media event, was the now ever-present "candlelight vigil" by the faithful gathered around the graveside of Elvis in silent reflection and mourning. Genuine sighs, tears, and prayers punctuated the reverent silence as the crowd swelled. The spirit of fellowship, strengthened by a shared grief, though ephemeral, must have been rather intense. Actually, this may even have literally been an "all night vigil." Hardly anyone was probably waiting for it to end with a spirit of impatience. "Icons," in the form of countless photographs of Elvis were everywhere. Candles were offered before these images. I recall well that intense emotion, concentration and powerful communal spirit from the vigils and funeral services of Frs. Alexander Schmemann and John Meyendorff that I am to this day so grateful for being able to attend. However, with a difference that could hardly be over-exaggerated, there was a pervasive sense of paschal joy present at those vigils based upon our shared belief in the Death and Resurrection of Christ, and a certainty that Fr. Alexander and Fr. John were "good and faithful servants" awaiting their rewards from the Lord. That shared faifh is far-removed from the vagueries and speculations about the fate of the departed today.
Yet, perhaps I experience a twinge of envy or disappointment when I think of the intense devotion offered to our pop culture icons and our own lukewarm veneration of the saints - our ecclesial "heroes" - and perhaps the casualness of our worship of the Lord Himself. An Elvis fan will know the facts and anecdotes of his life in perhaps the minutest details, spending a great amount of money and time on biographies, gossipy memoirs, coffee-table sized - and priced - photo albums, etc. Some of these better-quality books may be accorded the status of "scripture." For that reason, they are read over and over again. And just think of the sheer time spent with the music and the ecstatic experience evoked after countless playings, including the memorization of all the lyrics! Our saints remain relatively unknown, but could it be true that Elvis devotees know more about him than we do of Christ Himself and the Scriptures that witness to Him? Our "passion" for our Lord needs to exceed the passion of others for their "idols." A home in our neighborhood, by the way, has a large bust of Elvis in their front bushes. God alone knows what's inside!
Sadly, it would be far to easy to moralize about the death of Elvis Presley. That is certainly not my intention, though. His last years and especially last days must have been horrific due to the exploitation of his fame and, alas, his fortune. He seemed to have been a sad caricature of his promising and dreamlike youthful days. Of course, his own choices also proved to be fatal in the long run. However, behind the more sordid elements of his "fall from grace," a theme that some of his Gospel songs would certainly have evoked, we must recognize a deep personal tragedy that needs to be respected and not judged. I distinctly remember one of my beloved professors from St. Vladimir's Seminary, Serge Verkhovskoy, surprisingly speak of the deep sense of tragedy behind the life and death of Marilyn Monroe. Her equally sad fate genuinely moved him, and he spoke of her demise with a real sense of pathos. Perhaps this comes with age and maturity, as we come to terms with our own precarious relationship with God and our neighbors. The abyss may only be a step or two away in the wrong direction.
Just a few fragmentary thoughts prompted by the media coverage of the thirtieth anniversary of Elvis Presley's death and my spontaneous listening in to a very interesting interview about him yesterday. i hope indeed that Elvis departed this world with "faith."

Fr. Steven

Another Response: A Christian Hindu or Muslim?

2007-06-27T09:31:00.000-07:00

Dear Parish Faithful,

Another fine response concerning the religious syncretism we have been informed of lately with "Christian" priests "converting" to Hinduism and Islam, but yet remaining "Christians!" This one is from Terry Morgan.

~~~

Father,

The only thing even somewhat remarkable about the Christian/Hindu “priest” is that it is a Christian who wants to add on Hinduism. If it were the other way around, it would be perfectly natural. (Not right or true, but natural.) Most of the world’s religions are syncretistic, and are always happy to add another god. I wouldn’t be surprised that some wealthy Athenians offered Paul to build a shrine for Jesus on one of the hills right along side Athena and Apollo. For most religions it’s no big deal to add another deity. Hinduism has hundreds. But Christians have always claimed that there is only one God. And, it is not that our God is somehow better than the others, but that there simply aren’t any others at all.

Now when someone claims to be a Christian, and wants to add on Hinduism, we ought to be very suspicious of whether he (or she) was a Christian in the first place. Making this distinction falls, I believe, under the injunction to “test the spirits” rather than “judge not, lest you be judged.” If someone chooses to effectively deny one of the foundations of the faith – in effect from Mt. Sinai, no less – then we should reasonably conclude that the person wasn’t a Christian in the first place, but was making a false claim to that title. As the old song goes, “Everyone talkin’ ‘bout Heaven ain’t a-goin there.” And as the Calormenes found out in Narnia when they tried to merge Aslan and Tash, it is most unwise to call on gods in whom you don’t really believe!

In the case of the Christian/ Muslim we face a different kind of issue, one of internal consistency, as Marty accurately points out. Just because both Christianity and Islam are monotheistic religions it does not follow that they worship the same God. There are serious points on which they differ, and the theologians of both have always acknowledged this. Thus any attempt to merge the two is doomed to failure.

Of course, we ought to question the common sense of anyone who thinks he can joint two mutually exclusive theologies. And one who maintains that the two are the same is at risk in this life from a good many radical Muslims, and in the next life from Him who says “I am the Truth.”

Terry

RE: Interfaith Articles Recently Sent

2007-06-25T11:01:00.000-07:00

Dear Parish Faithful,

Here is another parishoner response to the article about the Christian-Muslim Episcopal priest, this time from Alexis Callender. This letter is a wonderful and articulate response that in itself is a strong witness to Christ and the Orthodox Faith. Here is fine example of witnessing in the workplace when the opportunity arises. It reminds us of how we must know our faith, AND NOT BE AFRAID OR TIMID ABOUT SHARING IT, so that we do not squander such opportunities. I wish that we would see more of such a witness from among the faithful!

~~~

Good Afternoon Fr. Steven,

To put it quite bluntly, I am appalled by both articles. The
saying "Get Real!" comes to mind. As an Orthodox Christian, it is
difficult if not downright impossible to understand the "logic"
or "reality" (and I use these terms loosely) at the very notion of
a "Christian Hindu" or "Christian Muslim." It is
as absurd as those that in the not so distant past claimed that the
DiVinci Code was based on "fact" and "truths"....it is ludicrous and so
terribly sad!

My astonishment is not only from the conversion of the people
mentioned, but even more so by the acceptance of the churches!! My
humble mind cannot comprehend this.

Unfortunately, this "modern" thought process is very real. I have
experienced this on a somewhat personal level with co-workers and work
acquaintances. As you know I work in a predominantly Indian company,
wherein the majority of my co-workers are Hindu, Muslim, Agnostic,
Atheist or have "no religion", but rather a "philosophy that suits
them". You may ask, how I know the religious or theological
background of my co-workers and office team mates. Afterall, it is
considered "highly inappropriate" by "corporate standards" (again
terms used lightly) to discuss religion in the workplace. At my
current place of employment, I am somewhat of a "minority" as a
Christian.

However, by God's grace, I am openly and non-
confrontationally questioned about Christianity and the Orthodox Faith
quite regularly. A co-worker will be inquisitive about the Cross I
wear or an Icon on my desk, etc. Supervisors have even asked about
Pascha and other Feast Days if I request time off to observe
the Holy Day. Again, by the very will of God, they have often
requested more information and eagerly enter into discussions with me.
The conversations are pleasant and non-threatening and honestly, their
interest seems to be very genuine. However, during these
conversations, I have been questioned as to why one cannot be a
Buddhist, Hindu, Muslim and still believe in the teachings of Jesus
Christ. Through God's guidance, I try to respond by simply stating
that there is a difference in believing that Jesus Christ was sent to
earth by God, maintained a chaste, humble and peaceful existence,
performed miracles and was a great teacher as opposed to believing IN
Jesus Christ and in His Divine nature as the Son of the Living God, Who
came into the world to save us by his Glorious Resurrection. To call
oneself a Christian, this must be the very core of who you are, no
questions, no compromises. To believe differently is in direct
opposition to the One True Faith. Quite simply, there
is no other way, but The Way and that is Christ Jesus. "I am The
Way, The Truth, and The Life. No one comes to the Father except
through Me." -- John 14:6.

The questions and statements still arise of universal themes and
teachings in all religions, as well as monotheism vs. polytheism,
etc., as there is definite confusion in the understanding of the
Trinity. The belief in a trinity is not uncommon to the Hindus. They
have a trinity of sorts in their teachings, but they are three
separate entities that "rule over different realms". The belief in
monotheism is also not uncommon as there are some Hindus that practice
a monotheistic "spiritual path". Muslims, no doubt about it, are
monotheistic - one God (but no Trinity). They do not deny the
existence of Jesus Christ and that He was truly sent by God. They
believe Jesus to be one of the greatest prophets, like Abraham. They
even believe in the virginal birth of Christ and revere Mary, but not
as Theotokos. To the Muslim, Mohammed is the greatest of all prophets,
but not he is not of a divine nature. (His name means "comforter",
which is why there is often the reference to the
Gospel of John where Christ teaches of the Comforter, which they
believe to be Christ teaching of Mohammed as the next prophet to be
sent and not The Descent of the Holy Spirit.)

Additionally, I do not deny that there are some “common” themes and
teachings amongst the various religions, as I have read excerpts from
the Koran, the Torah, Buddhist prayer books, ancient Hindu mantras and
prayer services. There are definitely similar themes if you will on
love of the neighbor, peace, rules of prayer, fasting and almsgiving,
and so on. However, there is no universal theme or teaching of Jesus
Christ, therefore, the universality is really non-existent. Jesus
Christ, our Lord and Savior is the Very Core of our faith. Without
Christ as the Divine and Transcendent One, there is no Christianity.
Believing in anything else and still calling oneself a Christian just
doesn't add up.

I could go on and on, but there is no need. It is preposterous and as
I stated earlier, impossible to be a Christian Hindu or Christian
Muslim. Each term is a profound oxymoron - they do not relate, there
is no "real" commonality. Sadder still, there are those that deem it
quite possible and now Christian churches even "excited" about this
notion of interfaith practices and unitarianism.

In my very humble opinion, I feel that as Orthodox Christians we are
now called upon more than ever to continue to "waive the banner of
triumph and victory" of our faith in Christ Jesus. We can use this
bizarre turn of events as an opportunity to continue to be disciples
of Christ and with patience, love and humility share the Gospel with
those that cannot quite comprehend the real meaning of being a
Christian. We can pray that their minds and hearts open to the Living
Word and that Christ will become the center of their lives and the
true and real Universal Theme.

With Love In Christ Jesus,
Alexis Callender

RE: Christian Insanity 2: A 'Christian' Muslim???

2007-06-25T10:27:00.000-07:00

Dear Parish Faithful,

I have received some very interesting responses from a few parishoners concerning the recent "coming out" of a "Christian-Muslim Episcopalian priest." The absurdity of this situation must be causing some real confusion in both the Episcopal Church and the Muslim community (as I have read), but this representative of a new hybrid faith continues to push on undaunted and, unfortunately, unchecked by her bishop. One may fear that this could be the sign of things to come; but before we begin to contemplate such a frightening scenario, perhaps we can also hope that this "pioneering" attempt into incoherent religious syncretism will make thinking people pause and realize just how absurd and untenable such a mixing of faiths actually is.

I would like to share some of these responses, beginning with a short one from Marty Davis, which nevertheless offers some crushing logic to the whole issue of combining belief in both Jesus Christ and the Prophet Muhammad.

_____

Dear Fr. Steven,

One wonders that if, as the Muslims believe, Jesus is "just" a prophet, and that according to Islamic teaching a Prophet CANNOT lie - then either Jesus lied (because He said that He would be crucified and resurrected) or Muhammad lied because he said that Jesus was NOT CRUCIFIED. Therefore, logically either Jesus lied, and is not a prophet, or Muhammad lied and is not a Prophet. However, if Jesus told the truth - then He IS WHO HE SAYS HE IS and Muhammad is not only NOT a Prophet, but a worthy recipient of the title and description given by St. John:

"many deceivers have gone out into the world who do not confess Jesus Christ as coming in the flesh. This is a deceiver and an antichrist." 2 John 1:7

Whoops - not politically correct???

Marty

Christian Insanity 2: A 'Christian' Muslim???

2007-06-22T13:34:00.000-07:00

Dear Parish Faithful,

This one is so "over the edge," and "beyond the pale," that I am rendered uncharacterstically speechless! Sounds like a hoax, but alas, it is a "true story" as far as I can tell. I will leave in Marty's colorful commentary.

~~~

Dear Fr. Steven - here's a rather irritating news story that someone sent me:

SEATTLE (AP) -- The Reverend Ann Holmes Redding, an Episcopal priest for 20 year, says she became a Muslim last year, but still considers herself a Christian as well.

Redding, who says she accepted Islam after being profoundly moved by Muslim prayers, is to begin teaching the New Testament at Seattle University this fall.

Until recently, she was director of faith formation at St. Mark's Episcopal Cathedral.

Western Washington Bishop Vincent Warner says he accepts Redding as both an Episcopal priest and a Muslim, and finds the interfaith possibilities exciting.

The 55-year-old Redding says she doesn't feel that she has to resolve the differences between her two faiths -- especially over whether Jesus was God or just a prophet -- and hopes sharing her story can help ease religious tensions.

Notice that she says that "she accepted Islam after being profoundly moved by Muslim prayers." I find it tragically ironic that she was moved by the style of the Muslim prayer - which historically was copied from the Middle Eastern Christians that were contemporaries of Muhammad !!! I see this a more "collateral damage" from the Western Protestant "de-spiritualization" of Christianity. She is identified as a teacher of New Testament - obviously she remains quite unaware of the culture of its time!!!!!

In Christ,
Marty

Christian Insanity 1: An Episcopal Hindu-Christian Priest!

2007-06-22T09:34:00.000-07:00

Dear Parish Faithful,

There is some real "insanity"out there in the "Christian" world - here is a good example of it. (I have an even "better" one that I will send along shortly).
_____

A priest with the Church of England who converted to
Hinduism has been allowed to continue to officiate as a
cleric. The Rev David Hart's diocese renewed his licence
this summer even though he had moved to India, changed
his name and daily blesses a congregation of Hindus with
fire previously offered up to Nagar, the snake god. He
also "recites Gayatri Mantram with the same devotion with
which he celebrates the Eucharist", according to India's
national newspaper. The newspaper this week pictures him
offering prayers to an idol of the elephant god Ganesh in
front of his house. However, he still believes he is fit
to celebrate as an Anglican priest and plans to do so
when he returns to Britain. Hart had published a book,
Trading Faith: Global Religion in an Age of Rapid Change,
in which he writes about his conversion to Hinduism. He
believes that his change to Hinduism would be "read in
the spirit of open exploration and dialogue, which is an
essential feature of our shared modern spirituality". He
also said that he would continue to celebrate as an
Anglican priest when he visited England, but he would
also visit a Hindu temple while there. "My philosophical
position is that all religions are cultural constructs,"
he said. In an earlier interview in India, the former
University of Cambridge chaplain said that he was
planning to immerse his idol of the four-armed Ganesh in
the ocean. "The modern world is no longer dominated by
any single form of belief. It is a world of religious
pluralism... God is the same."

The Meaning of Sunday

2006-08-22T16:35:00.000-07:00

Dear Parish Faithful,

I have been receiving a series of relatively short, but nicely-expressed passages concerning the meaing of Sunday and the liturgical cycle surrounding the "Lord's Day." I thought you may also find a good deal worth reading here.

~ Fr. Steven

About 15 years ago the Orthodox Churches of Central Florida held a festival at St. George Orthodox Church the Sunday of the Lake Eola Festival. A series of pamphlets that were passed out. This is the first of that series...

THE MEANING OF SUNDAY

In the Orthodox Church, Sunday is celebrated as the First Day of the New Creation, the day of Light and the day of new time. It is also celebrated as the eighth day, the day beyond the day or time of this world. It is the day of Resurrection, the day we celebrate Christ and our passover in Him to new life in His Kingdom.

In the Orthodox Church we continue to celebrate what the early Church celebrated on Sunday. It was then and is now the day of the assembly of God's people, the day of the Eucharist. It was and still is the day we celebrate the time we now live in, the time between the Ascension of Jesus and His second coming. Every Sunday is the day symbolic of all days. In the liturgical cycle in every Orthodox Church, in the Liturgy, we celebrate Christ the very cornerstone, the very foundation, of our lives. In the Sunday Liturgy that which is to be revealed, is experienced now as reality. This was the liturgical experience of the early Church. It is the liturgical experience of the Orthodox Church today.

In the Orthodox Church, Sunday doesn't mean something. It means everything. To express this, two important themes stand out in the Orthodox Liturgy; it is the day of light and the day we celebrate the mystery of our passover in Christ.

In Christian antiquity these themes were celebrated universally in the Church with a Vigil and the Eucharistic Liturgy. The Orthodox Church, being the bearer of the Tradition from apostolic times, remains faithful to this Lord's Day, Sunday, and the ancient Liturgy for this day. It is not man made. It is God given in His Church, inspired by the Holy Spirit. It is the day of the manifestation of the Kingdom of God, in Christ, through the power of His Holy Spirit. It is the day we give "glory to the Holy Consubstantial and Life-Giving Trinity". It is the day we bless the "Kingdom of the Father, and of the Son, and of the Holy Spirit". It is the day we "mystically represent the Cherubim" and "lay aside all earthly cares," "so that we may receive the King of all." It is the day beyond all days, the day beyond all time. This is revealed to us when we gather on the eighth day, the day of the new creation brought about through Christ's Passover. We enter into it every Lord's Day in the Lord's Day Liturgy beginning at the setting of the sun.

The Great Divide: Orthodoxy and Roman Catholicism

2006-07-15T16:31:00.000-07:00

The Great Divide: Orthodox and Roman Catholic Christianity - an article by Jack Sauer

Introductory Note from Fr. Steven: In our "Orthodox Question & Answer Forum," you will find a fairly lengthy article outlining the major differences between the Orthodox and Roman Catholic Churches. One of our parents had posed this question to me recently. Yet, I did not write the response. It was written by one of our parishoners, Jack Sauer. I believe he initially wrote it as a class assignment. I found the article very informative and clearly written. I made only a few minor editorial corrections. What is so impressive about Jack's article is that the fact that he is (only) fourteen years old! In addition to proving that fourteen year olds are capable of spending their time constructively, and can be engaged in their Faith, it simply remains an impressive piece from someone of that age. Congratulations to Jack and may God continue to bless his endeavors to know his Orthodox Faith better! Perhaps we will hear from him again in the future.

For centuries, the Eastern and Western churches were united. They were governed by the same system and shared the same dogma. However, in 1054, the Roman Catholic Church split from the Orthodox Church. Since then, many differences have developed between the two churches. While some of the original Orthodox theology and practice remains present in the Roman Catholic Church, Roman Catholicism has adopted many new theological, liturgical, and administrative practices which have subsequently created a great divide.

Theology is the basis of religion. Orthodoxy and Roman Catholicism agree on many points of theology. The belief in the Holy Trinity, the death and resurrection of Jesus Christ for the forgiveness of sin, and the belief in the Second and Glorious Coming of Christ are all taught by both churches. However, the two churches also have three major theological differences.

The first theological difference regards the Procession of the Holy Spirit. According to the Nicene Creed, which is recited in its original form in the Orthodox Church, the Holy Spirit "Éproceeds from the Father." They argue that Scripture states, "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me." (John 15:26). This means that the Holy Spirit comes from the Father. However, at the Council of Lyon in 1274 AD, the Roman Catholic Church added what is known as the filioque (Latin for "and the Son") clause to the creed, making the entire phrase read that the Holy Spirit "proceeds from the Father and the Son." It is this form of the creed that is still recited and taught in the Roman Catholic Church. The Orthodox do not accept this change, since no mention of a second Procession is ever made in the Creed and no mention of a second Procession is made in Scripture. The Roman Catholics say that the dogma of a second Procession strengthens the dogma of the Holy Trinity, but the Orthodox argue that it disrupts the Trinity. Obviously the names "Father" and "Son" denote very clear personal distinctions, are in no sense interchangeable, and cannot in any case refer to the common nature of the two entities. Unfortunately the nature of the Holy Spirit proceeding from the Father does not have such clear distinctions.

Along with the disagreement over the Procession of the Holy Spirit, there are also discrepancies over the concept of Original Sin. The Roman Catholic Church teaches that every person is born into the sin of Adam and Eve, that all humans carry a hereditary stain because of the sin. It teaches that all humans are guilty of this Original Sin, and Sin is indeed a crime to be punished. They teach that Adam fell from a state of perfection, and as such the Fall is incredibly severe in its consequences. The Orthodox Church believes that Adam did not fall from a great height of knowledge and perfection, but more from a state of spiritually incomplete simplicity. As such, he should not be judged to harshly for this action. The Orthodox teach that Adam turned away from the path of God and set his own will against the Divine will, and that all of his posterity retain his disobedience. In the Orthodox view, humans are born with the sin of Adam and Eve, and we suffer because of this sin, but we are not guilty of this sin. Instead, humans are born with Adam's corruption, mortality, and inclination to sin. Many theological differences have their roots in the disagreements over Original Sin, the most famous of which is the Roman Catholic dogma of the Immaculate Conception. Until 1854, the dogma of the Roman Catholic and Orthodox Churches did not differ regarding the Virgin Mary. Catholics had long believed in the Immaculate Conception, but it was never officially a part of the church's dogma until the Pope made a decision on the issue in 1854. Since then, Roman Catholic Church has taught that Mary was born without Original Sin. They say that the only way for Mary to be able to bear Christ was if she was free from sin. The Orthodox do not believe in the Immaculate Conception. They believe that Mary was indeed born with the sin of Adam, that she was born with the propensity to sin but chose not to sin. She is the only human ever to refuse sin, which is why she was able to carry the Son of God.

The third theological difference between Roman Catholicism and Orthodoxy is the teaching of Purgatory. Both churches agree that those who have not repented for their sins are condemned to eternal hell. However, the Roman Catholic Church believes in Purgatory, a state or place entered by those who have not made up for their venial, or lesser, sins while on earth. They have to be cleansed by some form of punishment (many Western theologians say by fire) before entering Paradise. There is never any Scriptural reference to Purgatory, and as such Orthodoxy discounts this teaching. The Orthodox instead believe that those who die and are meant to go to heaven pre-enjoy paradise, while those condemned to hell pre-suffer torment. All those who are dead continue to pre-enjoy or pre-suffer until the Second Coming of Christ and the Final Judgment of mankind.

Liturgical practice is another area where the Orthodox and Roman Catholic churches share similarities and differences. Both of the churches are liturgical, meaning that they have a certain way that the service should be performed. This is the major similarity that the two churches share that separates them from many other Christian denomiations, such as Evangelicals and Baptists. Roman Catholicism and Orthodoxy use the first part of the service, before the Epistle and Gospel readings, to pray for the congregation, the faithful, the clergy, and the departed. This is commonly called the "Liturgy of the People." After the readings, both churches prepare for the Sacrament of Holy Communion. Both Churches believe in the Seven Sacraments: Baptism, Eucharist, Confession, Chrismation, Marriage, Monasticism (Holy Orders), and Unction.

One liturgical difference between the two churches is the Roman Catholic practice of granting a priest the ability to perform more than one Liturgy (Mass) on the same day (and even on the same altar), while Orthodox priests may perform only one Liturgy per day. Also, the Orthodox do not condone changing the Liturgy in any way. They teach that if a priest changes any part of the Liturgy, then he is not proclaiming the true faith and is therefore a heretic. While both the Orthodox Divine Liturgy of St. John Chrysostom and the Roman Catholic Mass have the same basic structure described above, the Roman Catholic church has a less stringent set of rules for altering the Mass. Since the Second Vatican Council, priests have been allowed to alter the Mass "within reason," and as such, the presentation of a Catholic Mass may differ greatly from one priest to another.

The two churches also have many differences regarding the sacrament of Holy Communion. The Roman Catholic Church uses primarily unleavened bread in the Eucharist, while the Orthodox use leavened bread. This difference is rooted in the fact that the churches use different scriptural timelines to determine what type of bread Christ used at the Last Supper. The Orthodox Church follows the chronology of John's Gospel which places Last Supper on the evening before the beginning of Sabbath and Passover on which fell on Friday evening; Western Christianity on the other hand follows the chronology of the synoptic gospels which places the Last Supper and Passover on the same day. Additionally, in the Orthodox Church, the Body and Blood of Christ are placed in a chalice and the priest alone gives Holy Communion to the Faithful on a spoon, placing the Sacrament into their mouths. The Roman Catholic Church originally administered Holy Communion by having the priest place the Body onto the tongue of the recipient. Since the Second Vatican Council, they have taken to administering Communion by placing it into the hands of the faithful. Also, administering the Sacrament is no longer limited to the priest in Roman Catholicism. Those who have undergone training by the priest may distribute the Eucharist to the faithful. While the original form is considered acceptable, the new Roman Catholic method of administering Holy Communion is not approved of by Orthodoxy. The Orthodox argue that such a method defiles the Sacrament (as a point of fact, the new Catholic distribution method originated in Protestantism, where it was meant to show that the Sacrament is not really the Body and Blood of Christ). Both Catholicism and Orthodoxy believe that the Sacrament is the Body and Blood of Christ, but the Orthodox say that administering such a special Divine gift using the Roman Catholic methods is defiling and not respectful.

The third major liturgical difference regards to the Sacrament of Baptism. The word "baptize" means to immerse something in water, and there are scriptural references to Christ being immersed in the river Jordan by John the Baptist. Therefore, the Orthodox Church administers the Sacrament of Baptism by triple immersion into water in the name of the Father, the Son, and the Holy Spirit. This practice is not only rooted in Scripture, but this is the only method ever mentioned in any ancient liturgy. However, the Roman Catholic Church has taken instead to performing baptism by sprinkling water over the head of the person. Many reasons were given by the Roman Catholics in support of baptism by sprinkling. None, according the Orthodox, justify such an innovation in a sacrament which is basic for the salvation of souls.

There are other smaller liturgical differences, which include:

· The Orthodox fast on Wednesdays and Fridays throughout the entire year, abstaining from meat, dairy, wine, oil, and eggs. This was the original practice of the Church. Since the split, however, the Catholics has, over the years, changed to only fasting on Fridays, only from meat, and only during Lent.

· Orthodox do not kneel during the Divine Liturgy on Sunday; Roman Catholics kneel during the preparation of Holy Communion.

· Orthodox have no "Stations of The Cross;" Roman Catholics put the Stations of the Cross (depictions of the Passion of Christ) around their churches.

· Orthodox priests and deacons may marry before ordination; Roman Catholic clergy are celibate.

· Orthodox churches point East, so that the people pray facing the Holy Land. Roman Catholic churches do not necessarily face East.

· There are no orders of Orthodox monks (male and female) as there are among Roman Catholics (Jesuits, Dominicans, Benedictines, Cistericans, etc.). More recently, many Roman Catholic monks and nuns have put away their traditional habits to become more like the laity.

· Orthodox clergy wear beards; Catholic clergy are not required to do so.

Accompanying dissagreements over theology and liturgical practice are controversies regarding the administrative system of the Churches. Before the Split, the two churches were governed by a system in which an Archbishop ruled over a certain area of land, Bishops served under Archbishops, and other clergy served under Bishops. When theological controversies arose, the Bishops and Archbishops convened to discuss the controversies and then make a decision on them. These gatherings are known as the Seven Ecumenical Councils. The Orthodox follow all of the ancient Cannons laid down by the first seven Ecumenical Councils and still use the system of government employed by the old united church. The government of the Catholic Church is totalitarian in nature, with the Pope considered to be the supreme ruler of the church on earth. The Roman Catholic Church regards the Pope as infallible when he makes a decision on a question of faith, even to the extent that he has the power to overrule the Ecumenical Councils. The Orthodox regard the Ecumenical Councils as infallible, and they say, bluntly, that the Pope is only human and cannot possibly have wisdom beyond that of the Ecumenical Councils. The Orthodox view the Pope as a first among equals, but not as the supreme leader of the church.

While the Orthodox and Roman Catholic churches share common roots, the passage of time has lead to the evolution of two distinctly different churches. Roman Catholics adopted many new dogmas which were rejected by Orthodoxy, and after many of these occurrences, a great divide formed between the Churches. However, Jesus said, ". . . and there will be one fold, one shepherd" (John 10:16). This prophecy will one day be fulfilled, and the church will unite under the true teachings and word of God. May the Lord Jesus hasten the coming of that day.

On Venerating Icons before receiving Communion

2006-06-16T16:29:00.000-07:00

Fr. Steven,

Why do we venerate the icon before receiving communion since we have already venerated icons upon entering the church? We were always taught to cross ourselves first, then receive communion and then cross ourselves after receiving communion.

Why is there wine on the table with the bread? Is the wine blessed?

_____

Answer:

This questions allows us the opportunity to explore some of our liturgical and Communion practices. Broadly speaking - and there are, of course, exceptions - we can distinguish between a Byzantine/Greek "style" of liturgical worship, together with certain practices; and a Russian/Slavic "style" and set of practices. These differences developed over many centuries and it is even difficult to trace the reasons behind such differences. Actually, this is a good example of "diversity" within a greater unity of Faith and sacramental life, and should be seen as a positive safeguard against an artificial standardization. Such diversity is evident also during Baptisms, Weddings and Funerals.

The questions above are a good example of such diversity, and also of the difficulty of tracing the exact origin or purpose of such practices. In other words, I cannot give you a precise answer! Or, at least, I have never come across one in all of my reading and study. It is much more common in the Russian/Slavic practice to find an analoy (icon stand) in the middle of the nave with a central icon placed on it for veneration. That is the practice in our own parish. (But I have also seen such an icon stand in some churches of the Byzantine/Greek tradition). Since we pass by the icon as we line up for Communion, it is only natural that we venerate the icon without simply passing it by on the way toward the Chalice. I believe that it is as simple as that.

As for the bread and wine that we partake of following Communion, we should point out that in the Byzantine/Greek tradition only the blessed bread is offered. This is what I grew up with as an Orthodox Christian of Macedonian ethnic background. I will assume the same for the Orthodox of the Middle East. (Someone please correct me if I am mistaken). When that bread even appeared is also something I cannot trace. Any bread distributed outside of Communion is called antidoron meaning, literally, "instead of the Gifts" - the Gifts of the Body and Blood of Christ, that is. Initially it was meant for those who were not receiving Holy Communion at a given Liturgy. This could be due to the fact that the unfortunate practice developed of the laity not receiving the Eucharist with any regularity, so the practice developed that they would receive something that was blessed. It could also be distributed because people keep a complete fast up to the reception of Holy Communion. Such blessed bread could provide some sustenance for those who had been fasting.

The bread and wine is characteristic of the Russian tradition. I have heard two explanations, both very practical: it further helps in "washing down" the Holy Communion, to ensure that we consume the totality of the Holy Gifts that we receive. Also, that in the colder climate of Russia, it served to "warm" those who partook of it following Holy Communion. Usually, many of our practices have such practical purposes behind them. By the way, no one is obligated to take either bread or wine. It is a matter of choice. The wine, by the way, is not blessed. The bread is taken from the prosphora loaf used for Holy Communion, and is thus "blessed" for that very reason.

Again, I cannot pretend that my answer is a "scholarly" one about this particular difference - bread only or bread and wine following Holy Communion. But I am here offering an "educated guess" together with the imput of others on this issue.

Thanks for the question!

Introduction to Orthodox Q&A

2006-06-11T16:27:00.000-07:00

Dear Parish Faithful,

Another idea has come to me, so please bear with me.

Unfortunately, it is difficult to get together with any consistency. But we can communicate through cyberspace, as I already do to the parish as a whole through the Monday Morning Meditations, and the "In the Life of the Parish" emailings. We could begin to do the same among ourselves as priest/pastor and parents. Therefore, I would like to begin a Question & Answer Forum among ourselves this summer. Please forward any questions that you may have concerning just about anything that touches our lives in the Church together. My answer will then go out to everyone on this list - and that should include all of the parents of children in the parish. Ask about the Bible, the Liturgy - including questions of practice and behavior - contemporary issues that relate to our children, Christian parenting, comparisons with other churches or religions, etc. Let me know if you would want me to answer as if speaking to your child, or if you are seeking information/direction as an adult that you will relate to your children. If you prefer, I could keep the questioner's name anonymous. This way, you could ask a question that you might hesitate to ask in a different setting. My experience is that there are no "bad questions" regardless of how basic or obvious. All questions lead to further clarity and understanding if posed in a genuine spirit of concern and charity. If I feel inadequate to answer a particular question, I will hopefully admit as much and point you toward other resources.

This should provide us with the possibility of a conversation of sorts among ourselves over important topics of church life.

I am eagerly awaiting the first question! If the questions pile up, I will get to them in the order that I receive them; but I will make an honest attempt to get to a particular question at some point in time.

In Christ,

Fr. Steven