The Holy Fire in Jerusalem

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

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"

Dear Parish Faithful,

Further commentary from Ralph Sidway ...

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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

* 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.
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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

* 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

Dear Parish Faithful,

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

Fr. Steven

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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?

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