The Storm before the Calm

WhatamIgoingtobuyformydad? WhenamIgoing-tofindtimetoruntheselasterrands? Icannotstandthe-trafficanylonger! Ohno!DidIgetsomethingformy-sisteryet? RunaroundRunaroundRunaround. Rush
RushRushRush. Does this seem familiar? This is the storm before the calm.

But, it can be fought, and conquered! Tuesday through Friday nights we will celebrate the Vespers and Canon of Compline of the Prefeast of the Nativity. Don’t get caught in the whirlwind of the details of shopping, cooking and planning. So often, we create the storm around Christmas by our own frenetic pace. Be still! Be at peace! B R E A T H E! Take a moment. Take 45 moments. Enter into the feast calmly with us…

Enter into the vesperal light of the quiet Church and pray with us as we anticipate the Nativity of our Lord.

O come, all you faithful,
Begin the celebration:
Sing with the magi and
the shepherds:
Salvation comes from the Virgin's womb,
Recalling the
faithful to life!

(Stichera from Lord I Call, December 20)


Schedule of Services this Week
Tuesday-Friday 5:30pm Vespers and the Canon of Compline
Saturday 5:30pm Vigil of the Nativity (Compline/Matins)
Sunday 9:10 (hours) 9:30 Liturgy of the Nativity

Letter to the Editor, published in the Post and Courier 12/14

Christian principles

Hopefully, the Dec. 3 article about the execution of Shawn Humphries appeared on Page 7B of The Post and Courier (as opposed to a more prominent place) because we are ashamed to publish it as news. But, to quote an ancient saint, "Fie on the outrage!"

How many times a year do we read about citizens incensed that the Ten Commandments are not posted here or there or are removed from public view, and yet we consent, at least by our silence, to state-sanctioned murder? We do a fine job of "cleaning the outside of the vessel," as did the Pharisees, but we are morally bankrupt inside. On what Christian grounds do we defend capital punishment? And in South Carolina!

"An eye for an eye" is no Christian principle. Jesus himself made this clear: "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.' But I say to you, do not resist one who is evil. But if any one strikes you on the right cheek, turn to him the other also; and if any one would sue you and take your coat, let him have your cloak as well." (Matthew 5:38-44)

Jesus also said something about murder: "You have heard that it was said to the men of old, 'You shall not kill; and whoever kills shall be liable to judgment.' But I say to you that every one who is angry with his brother shall be liable to judgment; whoever insults his brother shall be liable to the council, and whoever says, 'You fool!' shall be liable to the hell of fire." (Matthew 5:21)

Who stands uncondemned? Let him inject the first needle.

If we so fervently desire the "monuments" of Christianity - or at least of so-called "Judeo-Christian values" - to be displayed in public, perhaps we ought first to demonstrate that we are truly Christian people, as St. James, the brother of the Jesus, urges in his epistle: "Be doers of the word and not hearers only." (James 1:22)

Otherwise, we may find ourselves more than doubly damned. Lord, have mercy.

The Rev. John Parker
Priest-in-Charge
Holy Ascension
Orthodox Church
816 High Battery Circle
Mount Pleasant

What shall we offer Him?

What shall we offer Him?

What shall we offer Thee, O Christ,
Who for our sakes hast appeared on earth as man?
Every creature made by Thee offers Thee thanks,
The angels offer a hymn; The heavens a star;
The wisemen gifts; the shepherds, their wonder;
The earth, its cave; the wilderness, a manger.
And we offer Thee a virgin mother.
O pre-eternal God, have mercy on us!
(Lord I Call, Vespers of the Nativity)

As online stores warn us of the final days after which “Christmas delivery” is not possible and local marketers tempt us to buy from them “the perfect gift for the person who has everything” (something that will wind up in a drawer or a closet and then at a yard sale as just some thing), we pause as we prepare for the Nativity of our Lord.

Rampant capitalism urges us in a relentless tide to buy, buy, buy, and to give gifts, to splurge. “You deserve it”. But the simple hymn listed above, from the Vespers of the Nativity, beckons us to something much different, far deeper, and of infinitely more value: The question, “What shall we offer Thee, O Christ?” Everything made gives thanks in some way, and humanity offers the Virgin Mother of God for this miracle. But what thanks do I myself give?

The Icon of the Nativity shows an ox and an ass peering into the manger. These animals do not appear in the Gospel accounts in Matthew and Luke. Rather, they are found in Isaiah 1:3, “The ox knows its owner, and the ass its master’s crib; but Israel does not know, my people does not understand.” Do we recognize our Master as the dumb animals do? Will we be found on Christmas Day, peering into the manger, giving thanks to the King of Glory, receiving Him in the Eucharist as we give Him the only thing we can: ourselves?

40 Days of Simplicity

By Father John Parker

With Rick Warren’s visit to Charleston still fresh in the minds of the multitudes that his appearance attracted, Orthodox Christians around the planet have begun, once again, a season of prayer, fasting, and almsgiving in preparation for the Nativity of Jesus Christ, our Lord and Savior. “Little Lent” or the “Nativity Fast” as it is variously called has been an annual Christian season for over 1500 years, and has been practiced in its present form for the past 900 years. The recent frenzies of “40 days” of this, that, and the other are perhaps well-intended (if not ingeniously marketed) efforts to (re)create a spiritual discipline which has not only been assumed, but has been a part of Christianity from the first days. Forty day cycles and spiritual efforts are no novelty to Orthodox Christians. Rather, they have always been a regular, and needed, spiritual discipline in the life of the Church.

A wise Christian once said, “he who does not know how to fast does not know what it is to feast.” And the practical life of the Church, in her calendar, reflects this verity. Easter, “Pascha” as we call it, is the chief celebration of the Christian year, at which we celebrate Jesus Christ’s holy Resurrection, His “trampling down death by death”. No one knows feasting better than Orthodox Christians on the night of Pascha. In the middle of the night after the celebration of Holy Communion, the tables are set as we feast on the delicious contents of baskets fat with meats, cheeses, cakes, and other delights from around the world. (Since our calendars are sometimes different, come and see this year—we celebrate the Sunday after Western Easter in 2006.)

At least since the early 300s AD, if not certainly before that, Christians have celebrated a season of fasting to prepare for this Feast of Feasts. Increasingly lengthy prayer services, long periods including whole days of strict fasting, and more focused almsgiving and service to the “least of these” are the marks of such a repentant season. By our prayer and fasting, we begin to see ourselves for who we truly are: selfish, angry, short-tempered, self-promoting, judgmental sinners. The spiritual discipline of fasting joined to prayer cleanses the soul. A fourth century monk described it this way, “If a king wanted to take possession of his enemy’s city, he would begin by cutting off the water and the food, so his enemies, dying of hunger, would submit to him. It is the same with the passions of the flesh: if a man goes about fasting and hungry, the enemies of his soul grow weak.”

We also learn, by our reading of the Scriptures and singing of special hymns precisely who God is: the Almighty, all-merciful, all-loving Creator of everyone and everything who welcomes home and forgives all those who turn back to Him from their wicked, sinful ways. The parable of the Prodigal Son comes to life for us, as we return to see ourselves as the “prodigal” and God as the benevolent Father.

For us Orthodox Christians, the preparation for Christmas—the Nativity of our Lord as it is more commonly called—is a mirror of the preparation for Pascha. Hence the name “little Lent”. So on November 15 every year, we begin together to forego meat, dairy, wine (alcohol), and oil, as a common fasting discipline which teaches us slowly, but surely, that our stomachs have begun to govern us. Pride and gluttony, along with self-satisfaction have taken us over. By our voluntary hunger and the rumbling of our stomachs, we begin to see our tempers flare and our sinfulness rear its ugly head. When we see our true selves in this way, we can reconvene our surrender to Christ. By such surrender, we begin anew to see our neighbor with God’s eyes, to serve with God’s hands, to hear with God’s ears. And thus we can also reconvene our plea for Grace. When our stomach rumbles, we make our prayer something like this, “Lord, I thank you that today I have the blessing to choose to be hungry. Help me in my bounty to serve those who are hungry today not by choice of their own…” This is the true meaning of the 40 day fast.

The Nativity Fast, like Great Lent, is not “40 days of individuality” where Johnny chooses to give up beer (which he doesn’t drink anyway) and Suzie gives up chocolate. No, inherent in the Fast is the understanding that no one is saved alone. One can only be saved in community. The Orthodox Church has been living ‘40 days of community’ for nearly two millennia.

During this season, we might even ask the question in contemporary terms, “40 days, what’s the purpose?” The purpose is Communion with God, and love of neighbor, epitomized in holiness—the Christian perfection to which our Lord Himself has called us, “You, therefore, must be perfect, as your heavenly Father is perfect” (Matthew 5:48) and “Be merciful, even as your Father is merciful” (Luke 6:36).

God has taught us, through the prophet Isaiah, not only what the true meaning of fasting is, but has revealed Himself to us as the very fulfillment of it:

“Is not this the fast that I choose: to loose the bonds of wickedness, to undo the thongs of the yoke, to let the oppressed go free, and to break every yoke? Is it not to share your bread with the hungry, and bring the homeless poor into your house; when you see the naked, to cover him, and not to hide yourself from your own flesh? Then shall your light break forth like the dawn, and your healing shall spring up speedily; your righteousness shall go before you, the glory of the Lord shall be your rear guard” (Isaiah 58:6ff).

And so, on December 25, we will once again celebrate the Nativity of Jesus Christ, the One who has loosed the chains, who has offered His very self as the Bread of life, and who offers life to those dead in sin. Our fasting, having come to an end, turns into feasting, as the light overcomes the darkness since the True light, Jesus Christ, has come into the world.

Thanksgiving 2005

By Fr. John Parker
Appeared in the Moultrie News on 16 November 2005

If your household is like mine when I was growing up, Thanksgiving Day was an occasion of significant liturgy—a sacred family ritual repeated annually. At least from the time of my early teens, I remember arising on that Thursday every November as if it were a Sunday. Already my parents would have been working for a few hours preparing and stuffing the turkey which would begin to cook while we were off at church. Because of the inherent Christian themes of the holiday, without question we would attend the church service where we would sing those hymns which have become so famous around this celebration: “Come, ye thankful people, come…” The priest would wear his stole with the wheat and wine motif, evidence of our thanks for the harvest, with overt theological reference to the bread and wine of communion.

After church we would race home to check the turkey, whose pleasant, basted aroma had already filled the house in our absence. My mother would prepare the rest of the ritual meal, which remains nearly unchanged to this day: candied sweet potatoes served with marshmallows; green bean casserole topped with crispy, Durkee fried onions; curried fruit, cranberry sauce, and pitted black olives. There were only three times a year that we used my great-grandmother’s fine china: Christmas, Easter, and today. My younger brother and I were even given the privilege of drinking our milk or soda from the beautiful antique crystal glasses, whose rims were encircled in real gold. (They never went in the dishwasher!)

Equally a part of all this ritual was the watching of football, the removing of the electric carving knife—still in its original 1968 box, the sampling of the hot turkey put out to cool, and the pilfering of olives one by one before dinner (between my father and me). This, of course, was always followed by the rhetorical question, “Okay, who has eaten all the olives?”

Once the meal was served, we were seated. My father always said grace, beginning with his oft repeated words, “We thank Thee, Heavenly Father for all the many blessings…” Thereafter we would gorge ourselves, as if there weren’t going to be 10 pounds of turkey-and-fixins left over for tomorrow. Following supper, we would make room for two or three varieties of pie, topped with ice cream. The inevitable statement would finally be made: “I’ll never eat again.”

More and more in these United States, we know what it is to feast. Whether it be a Thanksgiving meal as I have described above (which is probably ‘average’) or a regular meal at a restaurant (where one plate could serve two or three), indulgence is on the rise. It is seen in our meals, in our house and car purchases, in our discretionary spending—feasting on ‘prosperity’. Indeed, even flat-screen and plasma televisions are becoming the norm, along with paying upwards of $100 a month for varying cable or satellite tv service.

But do we know truly what it is to feast? There is a teaching which says that one cannot know what it is to feast unless he or she knows what it is to fast—to lack, to be in need, especially voluntarily. If the plate is always more than full, if the cup always ‘runneth over’, if there is never a need, do we actually feast? Or has our feasting, once rooted in true thankfulness, morphed ever so subtly into gluttony in all facets of life?

Fasting—self-denial in general—is an all-but-forgotten practice in our society today. We are told by clever marketers that we “deserve” all kinds of things: a bigger house, a newer car, a fuller plate, a more lavish vacation. And to assist us in obtaining all that we “deserve”, sly money-lenders will give us all the credit we want in order to buy things now. I even noticed that one can use a ‘pay-pass’ at McDonald’s, originally designed to help streamline traffic on heavily traveled toll roads. One doesn’t even have to wait the short amount of time we once had to for a fast food burger.

Fasting and self-denial are not ends in and of themselves. The purpose of fasting is not to diet or to drop a few pounds, even though with fasting comes a certain weight loss. The goal of self-denial is not to pat oneself on the back and say, “hey, I went 40 days without eating meat.” Believe it or not, though, there is much that we truly can go without! Rather, the aims of these disciplines are these: to soften the heart, to open our eyes to see true need, to teach our tongue to speak words that build up and don’t tear down, to teach us that we control our stomachs and bodies—rather than our stomachs and bodies governing us.

If we are truly thankful, especially at this sacred time on our secular calendar, then let us show such gratitude not in word only, but also in deed. Yes, let us gather together in families and neighborhoods, enjoying one another’s company and thanking God, from whom all blessings flow. But let us not forget to fast in all sincerity—to deny ourselves for some length time, to break the bonds of instant gratification, in order to have our eyes and ears and hearts and wallets open to those in need—those who have no full choice regarding hunger, clothing, shelter, and basic human needs. And the occasions of such self-denial, let our prayer be, “O Lord, I thank you today that I am hungry by choice. Grant me through your abundant grace to go into my community and to share freely all that You have freely given me, that I may know truly what it is to feast, at the never ending Heavenly Banquet in your Kingdom. Amen.”

Building Holy Ascension

November 15, 2005

Will you help us build?
See the renderings at www.ocacharleston.org/building.html

Christ is in our midst! God grant us a blessed fast. This week’s newsletter is a summary of Sunday’s all-parish meeting. Please contact Fr. John Parker or Chuck Bates if you have questions, concerns, ideas, suggestions, or corrections. In order to keep it as brief as possible, it is written in a rather staccato fashion. Please forgive me!

Building Status: building permits expected end of November, 1st week in December. Mike Colarusso to be our contractor. To sign not-to-exceed contract of $950,000. We expect construction to be less with value-engineering and gifts-in-kind at construction. Bank willing to loan us $500,000. Present building fund: $197,000.

Goal: We are seeking to raise an additional $300,000 by the Nativity of our Lord, December 25. Our efforts coincide with our 40 day fast beginning today.

The Plan: Chuck Bates and others have proposed to have each ‘giving unit’ (as the bank calls a family or single individual. I don’t like the term, but we’ll use it for sake of ease.) who is of a willing heart (see Exodus 35) take responsibility for raising an additional $10,000. This is not a contract or requirement; it is a mutual request of all of us. Some may raise more, some less. Some will participate, some will not. We are asking for willing hearts. By Christmas, we hope that, with everyone taking responsibility for a piece, we can finish with the full amount needed to build. We are not asking one another to give this money from our own pockets, although some may choose to do so. Rather, we are asking the whole parish to dig deep, think hard, and participate together to this end. Several ideas will be attached to this report.

Some Notable Moments: At the request of one parishioner, we passed around papers to all who would make an educated guess at what each could raise by 12/25. With sixteen of eighteen or twenty ‘units’ reporting, $84,200 was ‘offered’. A number of parishioners and friends were unable to join us Sunday. We are confident that we all will be pleasantly surprised by the end results. Let’s remember the end of the Exodus 35 story: so many were generous of heart and interested in helping that Moses had to ask the people to stop because they had too much to complete the tabernacle! Imagine!

These questions were raised: If finances are a struggle at this level, is this the building to build? We believe, after much prayer and many, many months of diligent labor that this is the building to build. Many hours have been spent by numbers of parishioners to choose this design over others. For practical as well as architectural reasons, it is neither wise nor possible to build the parish hall first, and then the church later. We would have to redesign the present plans to do so, which would likely cost at least $20,000. In the end, we would have a parish hall not much bigger than our present storefront, and thus would have paid a lot of money out and be no further along than we are today.

Is now the time? We believe that the time is now for many reasons. For much of this year, we have averaged 40 on Sundays, with attendance as high as 61 at Pascha. 57 attended this past Sunday. Statistically, we cannot grow beyond this in this size space. One option is to move, but we chose I’On because this is where the church will ultimately be. And presently, we are spending $1700/month in rent. This would be better spent in a mortgage of our own. Additionally, the cost of construction will not decrease, and the price of money will likely not decrease either. Two years from now, the struggle would be the same, proportionately to today. But we need the space today!

A Time to remember our past and think about the future: Many, many of our parents, grandparents, and great grandparents were called to the same holy task: those who are generous and willing of heart, draw near to build the temples of God in this country. It was not easy then—dollars were hard to come by and materials were expensive. Our relatives toiled long hours in mines and mills. They made thousands of dollars by selling hand-made comestibles. They dedicated immeasurable amounts of their free time to lay brick, pour concrete, paint walls, install tile, paint icons, etc. They gave large sums of what little they had to the glory of God. The legacy of their labors of love are sprinkled about the northeast and in other parts of the USA. Many of us visit, worship, and serve in these churches still when we return to our hometowns.

We are now the parents, grandparents, and great-grandparents. We have come to a ‘new’ land—the South (new to Orthodoxy, not us!). We have before us the same holy task that faced our forebears: to build the most beautiful Orthodox possible, to the glory of God, in which to worship Him, and by which to help introduce our neighbors to the fullness of the Christian Gospel. It is not easy, like it was not easy then. For a number of us, dollars are sparse and materials are costly.

We have put forth and incredible effort which has produced much fruit thus far. Already our small parish has raised over a quarter of a million dollars, of which over $196,000 remains in our bank account (the other has been spent on costs like architectural and engineering work, rent, etc.). There remains before us still a significant amount of work, especially as we prepare to take the step of faith to build.

I ask us all to take this fast more seriously and soberly than ever. We prepare ourselves to welcome the King of Kings into the world. We anticipate the moment of “God with us”—the coming of Emmanuael, Jesus Christ our Lord. On Sunday, we heard the lawyer in the Gospel ask, “Teacher, what shall I do to inherit eternal life?” The answer: “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” The central, communal way in which we love the Lord our God is by worshipping Him in the most beautiful place we can offer. The second is by serving Him through in the ‘least of these’—the poor, the suffering, the needy, the hopeless. The former we strive for in our building efforts and in our prayerful devotion in our present space. The latter is to be the fruit of the true fast. Let us not aim for one and neglect the other, but strive to Love God and Neighbor together!

God be bountiful to us and bless us, and let the light of His countenance shine upon us, and be merciful unto us!

Your servant in Christ,

Fr. John+

Nativity Fast

The Nativity Fast begins on Tuesday, November 15, continuing for the 40 days which are completed with the Divine Liturgy on Christmas Day, December 25. “Little lent” is a time for prayer, fasting, and almsgiving as we reorient our lives once again to “the Orient from on High”, Jesus Christ. Prayer without fasting is incomplete. Fasting without prayer is dieting. Prayer and fasting without almsgiving is spiritual selfishness. Below are some very helpful sayings from the Desert Fathers which will help us to see the true nature and purpose of fasting:

Amma Syncletica said, “Just as bitter medicine drives out poisonous creatures, so prayer and fasting drive away evil thoughts” (#4).

Abba Poemen heard of someone who had gone all week without eating and lost his temper. The old man said, “He could do without food for six days, but could not do without anger” (#203).

Abba John the Dwarf said, “If a king wants to take possession of a city he begins by cutting off water and food and so his enemies, dying of hunger, submit to him. So it is with sinful passions. If a person goes about fasting and hungry, the enemies of his soul grow weak and surrender” (#3).

“It is better to eat meat and drink wine, and not eat the flesh of one’s neighbors through slander” (Hyperechius, 2).

One day St. Epiphanius…sent someone to Abba Hilarion with this request, “Come, let us see one another before we depart from this life.” When the old man came, they rejoice together in each other’s company. During their meal, they were brought a fowl. Epiphanius took it and gave it to Hilarion to eat. The old man said to him, “Forgive me, but since I received the habit, I have not eaten meat.” Then the bishop answered, “Since I took the habit, I have not allowed anyone to go to sleep with a complaint against me, and I have not gone to rest with a complaint against anyone.” The old man replied, “Forgive me, your way of life is better than mine” (#4).

Death, Halloween, and Christianity

Ancient Christianity Confronts Death and Halloween
By Fr. John Parker

I remember well walking the streets of our cozy steel-mill suburb of Pittsburgh with our two and four year-old sons in a wagon, flanked by our neighbors and their children as we went off trick-or-treating. Without leaving even the first block I thought, “Toto, we aren’t in Kansas anymore!” Whole front yards had been dug up and were re-made to look like cemeteries with carved headstones. Adults lay in the homemade graves with chainsaws, jumping up and revving their power tools, scaring children to death. Others would hide in bushes with plastic (thank God) machetes, wearing ripped clothing and dripping with fake blood. When the children would approach, they’d stumble out. Of course other houses had the standard cobwebs, skulls and goblins. Any number of them had those yard decorations which look like a half-buried man trying to free himself from the crypt. Halloween there was all of this---not to mention the costumes of folks going house to house.

Lest we pridefully suggest that this doesn’t happen here—take a look around in your neighborhood. Such ‘decoration’ is on the rise even in the beautiful low country. One doesn’t even have to go outside. Just read the mail. How about the front page of a local costume store advertisement: “Angel of Darkness”, modeled by a teenage-looking girl, boasting a scant miniskirt—all black—with a mesh-like, low cut, v-neck top, complete with shimmering red lipstick and a 4 inch crucifix. All of this and more will be seen here in our town—children of all ages parading the streets, many dressed in the most gruesome, ‘realistic’ costumes.

Contrast this to the average contemporary funeral. Many adults won’t even let their children even go to the viewing of a deceased parent, grandparent, or friend. Others won’t let their children go to a burial. “I don’t know how they would handle death,” they explain. Or, more often, “they are too young to face death.” Today, strangely enough, most embalmed corpses look more alive than they did in the last months and years of their lives—an ironic contrast to the zombies and un-dead we’ll see on Halloween.

What is the lesson we learn from our society? It is okay to play dead. It is acceptable and fun to masquerade in gruesome costumes, to scare even the smallest child—or to subject one’s small child to such fright. And it is normal to pretend that real death doesn’t exist.

But from the most ancient times, this is not the Christian view. Death was never a ‘market niche’, as Halloween and funeral choices have become today. Halloween is the second most lucrative shopping ‘season’ of the year, while funeral options now range from putting one’s favorite sports team on a custom casket to having one’s dead relative or pet turned into a diamond. (How far we’ve come—from, “the ring was my grandmother’s” to “the ring is my grandmother”.)

Death was never entertainment. Consider a show advertised on primetime television on 10/13 showing a young woman referring to another woman’s attempted suicide by drowning in a tub “the most romantic” idea she’d heard of recently. The woman was attempting to be ‘one’ with her dead boyfriend. What does this teach the viewer about death? About life?

In the ‘old days’, two things were sure: death and taxes. Today, some evade taxes, and most attempt to evade death. Americans spend billions of dollars each year attempting to make the dead look living and the living look dead in late October.

Not a market niche. Not entertainment. No, death was, and is, a sad reality. Everyone who is born is guaranteed to die. Death is to be hated. According to St. Paul, “the last enemy to be destroyed is death” (1 Cor. 15:26). Death is the ultimate enemy of man.

So, for 2000 years, the holiest Christians have taught us always to keep our death before us—to remember that we are going to die. An ancient Christian evening prayer says, “O Master who loves mankind, will not this couch [bed] be my grave?” Some monks throughout the centuries have even slept in coffins. But let it be understood that this wasn’t a game or a fettish. These prayers and actions were to remind a Christian that we have this life only (and in an unknown-to-us amount) to love and serve both God and our neighbor—to live life well, and in so doing, to prepare for our judgment. Do we live like this?

Halloween, in its present day state, links death with fear and fear with death. It is an evening, now prepared for as a ‘season’, which scars the mind, the memory, and the soul by its adrenaline-rush ‘thrills’ of haunted maize mazes, skeletons in the yard, and increasing gore. Whatever its connection is or was to ancient pagan rituals or baptized Christian fetes (the eve of Western Christianity’s All Saints Day, hence “All Hallow’s Even”—Halloween), this is no more. The simplicity of walking through the neighborhood dressed as Peter Pan and Tinkerbell to collect candy in an old pillowcase is rapidly being supplanted by horror, pranks, and in numerous places even a gruesome eve of Halloween often called “Mischief Night”. That evening is filled with violence, arson, looting, and crime.

Many funerals now, instead of being the committal of a family member into the hands of God, are now further displays of decadence and individuality, if not attempted ‘immortality’. Thousands and thousands of dollars are buried in the ground in high-end caskets, trimmed in the finest metals, sealed almost hermetically in lead or stainless vaults. So much for “dust thou art, and unto dust shall thou return”.

Christians are called to remember death, not to fear it or commercialize it. In fact, Jesus Christ conquered death by his own death and resurrection. Orthodox Christians hymn this joyous truth every year, “Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life!” We all die, but that death does not have to be permanent. This is the Gospel. It is precisely this remembrance of death which leads Orthodox Christian to pray so frequently in their services, “for a Christian ending to our lives, painless, blameless, and peaceful, and for a good defense before the dread judgment seat of Christ”.

More and more, our society is replacing reality with ‘virtual reality’, death with faux life, truth with lies. Perhaps, once again, we can recapture a night and even an industry devoted to imitating and commercializing death to a remembrance of this inevitable end to each of our lives, and in so doing, to live the virtuous life, loving God and neighbor.

Fr. John Parker is priest-in-charge of Holy Ascension Orthodox Church in Mt. Pleasant. He can be reached at frjohn@ocacharleston.org or by phone at 843-881-5010.

Purity

Buried in Sunday’s Epistle reading from 2 Cor. 6 are two simple words, ways in which Christians are to commend themselves: “by purity”. Has purity been lost today? How do the following demonstrate or reject purity? Today’s fashion. Today’s movies. Today’s television. Today’s music.

Purity is a divine trait, a characteristic of holiness, to which every human being is called, especially Christians. We accept as willing servants of Christ to lay down our will and our sinful desires to be in communion with God.

Purity is a state of the heart. Purity is the deep desire to know nothing but God. To serve no one but Him. The pure inner state of heart is to be reflected outwardly in our dress, in our words, in our deeds—in every facet of our lives as a witness to the Purity of God.

To whom do the saints in the Icons point? To themselves? No icon of the Mother of God, or of any other saint, indicates, “look at me!” How much more are we who are living called not to point or draw attention to our selves, but rather to point to Christ? So, how do we dress? Do we call attention to ourselves? Are our clothes tight and revealing? Subtly or overtly seductive? On the other end of the spectrum, are they sloppy and torn? By our piercings and hairstyles are we trying to gain an image for ourselves? (These questions are for men and women alike!) Purity does not attract attention to itself. Consider even the words of the Prophet Isaiah, speaking of the coming Messiah, Jesus: “he had no form or comeliness that we should look at him, and no beauty that we should desire him” (Isaiah 53:2). Jesus didn’t come as some macho, super-buff sports star. He came as one we might (and do!) miss, if we weren’t looking for Him. The Mother of God was not a super-model, bone thin, in low-cut clothes, attracting attention to herself. Rather, she was humble, simple, unassuming and submitted to the Divine will in purity, chastity, and holiness. Should we be any different?

Garbage in, garbage out. Who are our models? Our Lord? His mother? The saints? More often than not, not these, but rather some stellar athlete, a diva, a supermodel or a Hollywood actor. When we fill our lives—our minds, our eyes and ears, our souls with secular media which promotes porneia (unchastity), adultery, gluttony, sloth, selfishness, lust, and pride, how can we expect to be made pure in an instant at the Chalice or at confession?

Purity is not a rejection of the body, or of sex, or of being in shape or of music or tv or movies in general. These all can be good. Rather, purity is the body, sex—life—rightly understood. It is the self—indeed the whole life—offered first in total innocence to God, and then, in measured ways to others. Measured both in quantity and type.

Where has purity gone? God grant is to recognize our rejection of it, and to turn and live in manners holy and pleasing to Him.

Put out into the deep

“Put out into the deep…” (Luke 5:4b)

In Sunday’s Gospel, we heard of those who “pressed upon” Jesus to “hear the word of God.” We learned of the fisherman, who despite having done things their way, put down their nets “At [Jesus’] word,” and finally how, “having brought their boats to land, they left everything and followed him.”

In the midst of this passage (Luke 5:1-11), Jesus tells Peter, “put out into the deep…” Jesus had taught the multitudes in the shallows; now he was going to demonstrate his power and authority to the few in ‘the deep’.

Now, as a rule, the saints counsel against the measuring of progress in the spiritual life—as such can lead to pride which, in turn, leads to deeper sin. Nevertheless, it is important for us to take spiritual inventory of our lives from time to time in order to grow. One might consider this ‘pruning’ as is necessary for trees to produce fruit. This sort of inventory is often a part of the preparation for confession, wherein we look back over the last days or weeks to take special note of our sin—in order to confess it and be made whole and clean. At a more basic level—the level of spiritual growth—we might simply look at our spiritual disciplines to ask questions and to set goals, just like in other areas of our life. Am I in the shallows? Was I in the deep and have drifted into the shallows by neglect, apathy, or sin? How can I, as St. Peter was instructed, put out into the deep?

How can I deepen my prayer life? How can I help my spouse to grow in Christ? How can I teach my children to love God more? Growth is the question. Someone once said, if we are not growing, we are dying…and there is a certain truth to that even with regard to our faith. Better though, is to see the Love and Blessings of God as a bottomless treasure chest. The deeper we dig, the more spectacular the jewels. Every time we think we have experienced the fullest amount of love from God, there is always another layer of depth. And always another after that. To return to the Gospel passage, there may be no fish, or few, in the shallows, but when the disciples put out into the deep, their catch strained their nets and nearly sank their boats. The pure marvel of it all is that despite our sinfulness, God continually invites us to that place. Which of us has tried life our own way and succeeded? Like these fisherman-disciples we have toiled ‘all night’ and caught nothing. Hearing Jesus’ call, let us, at His word, put out into the deep.

TRADITION!

In the Post and Courier, Charleston, SC, Sunday Sept. 18, 2005

http://www.charleston.net/stories/?newsID=40832&section=faithvalues

Orthodox style of worship steeped in tradition
BY JOHN PARKER

EDITOR'S NOTE: While Michael Gartland is away on an international reporting fellowship, Faith & Values will feature occasional columns from Lowcountry writers.

From the outside, one hardly would know it is a church: an unassuming storefront in a local neighborhood. Once inside, however, things are different. Incense hangs in the air. To one side, there is a tall stand filled with lighted beeswax candles that flicker in front of holy images of Jesus, biblical figures and saints.

From aged to infant, most folks stand, attentively facing deep inside the room. After some period of silence, a man in golden vestments lifts his hands and prays an ancient prayer to the Holy Spirit. He raises a large book and sings, "Blessed is the Kingdom, of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto the ages of ages!" The choir chants robustly, "Amen!"

Shortly, after a sung litany of prayers (to which the gathered fervently chant, "Lord, have mercy!"), all begin to sing Psalm 104 a cappella.

Throughout the service, this sort of interaction continues. It is solemn, yet not stuffy. It is majestic ... ancient ... awe-inspiring. It calms; it does not excite the emotions. This is the worship of the ancient, undivided church, which St. Paul likely would recognize. It is a service that a fourth-, 12th- or 18th-century Christian would know, served in every Orthodox Church on Earth on Sundays and holy days.

The difference between the liturgy here in Mount Pleasant and in Greece, Serbia or Russia is basically the language in which one prays and the type of chant by which the faithful sing the hymns. It's universal across time and geography.

Coffee and the comfort of chairs are saved for afterward. The posture of prayer, especially on Sundays, always has been to stand. In fact, from ancient times, it has been forbidden to kneel on Sundays because we celebrate every Sunday as a little "Pascha" (Easter) and stand in eager anticipation of the second coming of Christ. (Although those who must sit, ought to. As one saint says, it is better to pray sitting down than to stand and think about your feet.)

The ancient prayers don't change from week to week, but rather stand as timeless requests to God. Rather than binding us by some rote series of words, we are actually freed up to pray truly, fully ... because we know what is coming every week. The prayers change us.
But it isn't just about having the same service. It is about believing the same exact things about Jesus Christ and our lives related to him. The universality of our prayers, hymns and services, as well as our beliefs concerning "faith and values," morals and the like testify to this common faith, universal across time and geography.

How? Why candles and incense? Why chanting? Why not a big-screen TV and a band? Skits and movie clips? Why not varying opinions and practices on the use of vestments or the singing of services? Why no coffee during the service?

We would answer with a single word -- a word that many now eschew, one that ruffles feathers. A word that many today reject outright -- but a word that describes something that everyone has. Everyone. Not a Christian on the planet operates outside of its definition. Not one. The word: tradition.

Everyone has a tradition and worships, prays and studies from within it. There is no such thing as nontraditional -- only the question: What is the font of your tradition?

What I have described above is the most ancient and unchanged Christian tradition on Earth: Orthodoxy. Many others come from later traditions (16th century and after), all of which arose in contrast to what they didn't believe here or there.

Tradition, in the biblical sense, is "from zee Greek": paradosis, to hand down, to hand over.
According to the Scriptures, tradition can be good (that which we should believe and teach) and bad ("traditions of men" that distort the Gospel). Since the beginning, the difference has been determined by a universal comparison to the rule of faith: Does it match the "faith once for all delivered to the saints" (Jude 3), what Christians have always believed? Or, rather, is this a tradition of men, a reaction against something they couldn't or wouldn't believe? In fact, this is the main difference between the Orthodox tradition and all other traditions: The Orthodox tradition has handed down -- by the grace of God -- the fullness of the Christian Gospel, unchanged by the tide of popular opinion. Others have handed this down in larger or smaller parts but tainted by all sorts of additions and deletions.

When Jesus was alive, he charged his disciples to "go into all the world" and baptize and teach others what he commanded. Each Christian's task, especially the bishops (the ones in charge), was to teach only what they were taught. I compare the process to a FedEx delivery. A certain message (the Christian Gospel) was placed in an envelope (the tradition) and given to the FedEx workers (the disciples). Their task was to deliver it (the tradition) to the next generation. There was even a way to trace the package: the bishop. From the earliest days, he has been the guardian of the faith. If anything changed, the traced teaching was compared to the original, and if found false, it then was rebuked. And the heretic was cast out. Thus, the Orthodox Christian tradition was both handed down and guarded -- what St. Paul urges in 2 Thessalonians 2:15: "So then, brethren, stand firm and hold to the traditions which you were taught by us, either by word of mouth or by letter."

How does architecture demonstrate this point?

Picture two buildings: the first a massive structure, several stories high, situated on the plot of land in the most convenient way. Inside, one passes through a set of doors into the main room that contains hundreds of chairs, even in the balconies. If a service weren't going on, it might be confused for the auditorium at the local high school or the IMAX Theatre. It is designed to fit scores of people and to offer a message using modern media. The architecture tells such a story.
The second is cruciform and faces East. One enters the West end, from "the world." In the central dome, an imposing image of Jesus gazes down, blessing with one hand and holding that which tells the life of Christ in prophecy, parable and event.

Moving eastward, one ascends a few steps as toward heaven. The priest faces the people only to speak to them. Otherwise, he prays with them, facing East, the direction from which we expect our Savior to return. The architecture tells such a story.

Both are traditional. One is ancient, as old as the oldest Christian Church. Its task is to teach by its shape and adornment -- "the very stones cry out!' The other is a convenient container for services, inspired by the entertainment industry. The question remains: whose tradition?
But just like with worship, the Christian's purpose is not about having the same buildings across time and geography, it is about making people, places, even time, holy, bringing everything that we say, do and even build into the presence of God for his purposes.

Tradition! The Christian Church has never been about innovation. Its very task is tradition -- to hand on what it has received.

But we must be careful to pass on the original tradition! The next generation's task is to receive it, as is, and then to pass it on in the same way. No, it is not the teachings, the prayers, the services or even the architecture that we are to modify. Rather, it is we who are to change, for the Kingdom of God is at hand.

Father John Parker is priest-in-charge of Holy Ascension Orthodox Church, in the I'On community in Mount Pleasant. He can be reached at 810-9350 or by e-mail at frjohn@ocacharleston.org.

Universal Exaltation of the Holy and Life Giving Cross

When Adam and Eve had fallen prey to the serpent and broken communion with God by choosing their way over God’s (Genesis 3:1ff), in the end, God expelled the Two from the Garden, in part to take from them the Tree of Life, “lest [Adam] put forth his hand and take also of the tree of life, and eat, and live for ever” (Gen. 3:22). This was excommunication by Adam and Eve’s own choosing, but was also a mercy by God’s grace. Imagine being full of sin and immortal. Endless suffering. (See the difficult but poignant film “The Green Mile” for an example of this.)

In the Garden, Adam and Eve were free to eat from every tree—presumably including the Tree of Life—with the exception only of the Tree of the Knowledge of Good and Evil. Having crossed the only barrier, which was there for their own protection, they now “see”, and as a result, die. We follow daily in their path.

But through the Crucifixion and subsequent Resurrection and Ascension of our Lord, the true Tree of Life is once again offered to us—the Cross. The Divine irony is that by partaking of it, we too, must die, but by partaking in it, we find the only true Life. In fact, if we choose not to partake of it, death is all the more final. This Tree—the Cross—is offered to us both to cleanse of our sins, to cure our ‘sight’, and to offer us life everlasting with God, again.

Jesus Christ offered himself fully and completely for our sins, dying on the Cross. In so doing, he did not do away with our own suffering and death, but rather, partook of and sanctified the same. By His descent to the dead, He began to free the righteous captives (see the Icon of Pascha); by His Resurrection, Christ has trampled down death by death. Only by sharing in this: “Deny thyself, take up thy cross daily, and follow me” will we truly live.

Come, O people! Let us fall down in worship before the blessed tree!
For by the cross, eternal justice has come to pass.
The Devil deceived Adam by the tree. Now he has been deceived by the cross!
He held the royal creation in bondage.
Now he has been cast down with an amazing fall!
The serpent’s venom is washed by the blood of God!
The curse is destroyed by the righteous sentence
Of the just One, who was condemned unjustly!
The tree has been healed by the Tree!
The passion of the passionless God has destroyed
the passions of the condemned!
Glory to Thy dispensation, O Christ,
Our gracious King and the Lover of man! (Verses on Lord I call)

Katrina and Orthodox Teaching

As the situation in New Orleans and surrounding areas continues to grow in magnitude, we have each surely read a dozen emails (as was the case with the Tsunami) asking “Where is/was God?” Some actually claim that God did this as a punishment to New Orleans, a city of sin. Please understand our teaching:

First of all, whether one or a city of 100,000 dies, God is ‘there’. Not a sparrow falls from the sky falls without his knowledge. In truth, when one or 100,000 perish, it is the same to God: a disaster. Mankind was created to live—in communion with God, not to die. Our Lord is the Great Shepherd who leaves the flock of 99 to save the one; it is surely the case that in a disaster like this, God is in the midst of it. And who knows more about suffering than sinless Jesus Christ who bore all of humanities suffering and shame on the Cross?

Second, God does not ‘send’ hurricanes, plagues, tsunamis, AIDS, or any other natural or unnatural disasters to “punish” people. New Orleans is no more or less ‘sinful’ than Charleston. Why? Because cities aren’t sinful, people are. And if we are to be true to our faith and to the Scriptures, I am more sinful than anyone in any town. This is what we profess at every Divine Liturgy: “I believe, O Lord, and I confess, that Thou art truly the Christ, the Son of the Living God, who camest into the world to save sinners, of whom I am first” (cf. 1 Timothy 1:15). There is a long line of sinners, and I am at the front of it. But, remember the Gospel, even forespoken by the Prophet Ezekiel thousands of years ago: “For God desires not the death of a sinner, but that he should turn from his wickedness and live” (precommunion prayers, cf. Ezekiel 18:32).

God was there when the storm was coming. God is there in the grim mess which remains. God did not ‘send’ this storm to punish anyone. What this storm does do is the following: It shows that the whole cosmos, the whole of creation is ‘out of whack’, in need of salvation. Christ’s second coming, according to the Scriptures, is a renewal of the whole creation. But as for now, the whole universe is as St. Paul writes: “We know that the whole creation has been groaning in travail together until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait for adoption as sons, the redemption of our bodies” (Romans 8:22ff). The whole earth, the whole universe needs Jesus Christ. The sins of Adam and Eve on down to your sins and mine contribute to the ‘groaning’ of the universe, where the winds and the waves now destroy. But remember, our Lord created them “good” (see Genesis 1 and 2) and is still Lord over them as He was when He himself walked on water and calmed the storms. This storm also allows us to be the presence of the Living, Saving Jesus Christ whom we proclaim fully in the Orthodox Church. An opportunity to be His compassion for the destitute, His hands and feet for the weary, His home for the homeless, His cloak for the naked, etc. If God is to be seen in this tragedy, it is through us who remain personally unharmed by the storm, but who know the One, True God.

The "Rules" of Orthodoxy

Recently I was asked, “Does Orthodoxy have as many rules as the Catholic Church?” I thought this to be an interesting question, not to mention a quite common one—coming from an outside perspective. At least from a Protestant point of view it looks like we have a faith based on a long list of “don’ts”. Don’t eat meat, dairy, wine, or oil on Wednesdays and Fridays. Don’t marry during the fasting periods. Don’t wear shorts in church. Don’t, don’t, don’t.

But is the Orthodox faith full of ‘rules’? As always, the answer is both yes and no. We do have canons (church ‘laws’) which define certain boundaries. Yet in truth, so many of those were established because Christians had lost their zeal and their faith, falling back into sinful or lazy behavior. So, for example, in the OCA, one cannot be a member of a Church without confession and communion ‘no less than once a year’. In this case, folks had either neglected to confess their sins (“I am not that bad, really.”) or neglected to receive the True Food and Drink which keeps us alive (often “I am not worthy enough.”) These are both distortions of the truth and needed some correction.

In short, though, we are governed by only one ‘rule’, the command which our Lord Himself gave us, “Love one another as I have loved you” (John 15:12, among others). I believe it was Augustine who said something like, “Love God and do whatever you want.” If we truly love God, then everything we do will be holy. But we must define what “truly” means as well as what “love” means.

But do we have “obligations”? Consider the question by comparison to the [Roman] Catholic Catechism (to return to the original question): “On Sundays and other holy days of obligation the faithful are bound to participate in the Mass. The precept of participating in the Mass is satisfied by assistance [attendance] at a Mass which is celebrated anywhere in a Catholic rite either on the holy day or on the evening of the preceding day” (Image/Doubleday 1995, p. 583). Many Catholics believe, as the Catechism implies, that ‘going to church’ is a matter of a check in a box according to certain categories. “Did I go?” “Was it Catholic?” “Was the priest validly ordained?” “Have I satisfied my obligation?” (Sadly, any number of Orthodox view this the same way!)

At the heart of the matter, the Orthodox question is not “did I attend Church Sunday?” Nor is it “Did I receive communion this week?” We do not approach any part of life in this manner, really. Rather, we ask, “Do I love God?” or “Am I in communion with God?” If I love God, I don’t ask “do I have to go to Church this Sunday?” Neither “Can I arrive after the Gospel and still take communion?” Nor “Do I have to stay until the end?”

How ludicrous would it sound if we use as a comparative example a dinner date between a man and a woman. What if the man said, “you go ahead of me and order supper for me. Call me when the waiter puts it on the table, and I’ll come eat with you.”? This happens, then promptly after dessert, the man wipes his lips and walks out the door. End of ‘date’.

From the man’s perspective in this example, dinner is about “me” and its about filling my belly and getting on with the rest of “my” plans. (And for so many, church is viewed the same way!) Scandal! This is surely not a relationship that will last. What about a nice walk in the park before supper? The pleasure of holding hands and chatting over a glass of wine while the meal is cooked? Supping together and then giggling over memories at dessert? Then a movie after? This sort of a date is one involving love, a relationship, a sincere and deep interest in the other. And this, to return to the question about ‘rules’ and the example of communion is how we view all of Christian life.

Sometimes we have to eat and run. Or we can only stay for a short time. But this is the exception, not the ‘rule’. And so, for love of God, we make every effort to begin Sunday quietly, peacefully, prayerfully on Saturday evening at Great Vespers. We arrive Sunday morning, early, expecting to meet God (if I may be so crass) “for a date”. We praise Him, listen to His mighty acts in the readings from the Scriptures. We pray to Him, we offer Him gifts of bread and wine, which He returns to us as His very Body and Blood, by which we receive our strength. We thank Him, and then we show our joy in community together after.

These are the signs of love, not ‘rules’ which ask what minimum amount I can do to ‘satisfy an obligation’, but rather the signs of a fullness of faith which put my own ‘earthly cares’ aside in order to meet the Living God.

The Temple of God

“Do you not know that you are God’s temple and that God’s Spirit dwells in you? If any one destroys God’s temple, God will destroy him. For God’s temple is holy, and that temple you are” (1 Corinthians 3:16-17).

“You are God’s temple.” “God’s temple is holy, and that temple you are.” Can you fathom the depths of these statements? Think back to the temple of the Old Testament. First to the ‘moveable temple’, the tabernacle, in Exodus 25ff.; then read 1 Kings 6ff. The temple was constructed of the finest materials. It was adorned with the most beautiful wood carvings. As a matter of fact, the inner sanctuary was entirely overlaid with gold. The furnishings were the finest. There was a place—the Holy Place—where only the priest went, and only once a year. The whole of the space was sanctified, holy. Yet even in this holy space, there was a most holy space. All of it was guarded as the house of God, set apart for holy use, and some was set apart all the more.

This is the case with us now. By the Holy Spirit at baptism, we ourselves are the very temple of God—set apart, made holy. We are crafted of the finest materials. So finely crafted that no one on earth has nor ever will be able to duplicate it ex nihilo (out of nothing), as God did. We are created in God’s image and likeness, to be in communion with Him, and to show His love to those who do not know him.

In this particular passage, St. Paul is exhorting the Corinthians about being the temple most specifically because of their sexual immorality. (See especially 1 Cor. 5 where a man is sleeping with his step-mother.) The whole of Corinth, even among the Christians was riddled with sexual sin. But Paul’s exhortations are not out of some puritanical prudery (‘Gross, sex is bad!’) or simple moralism (‘Sex is wrong.’) Rather, St. Paul urges us to see that our very bodies are the holiest place! Not made with brick, mortar, cedar, carved wood and then gilded like the OT temple, but rather fashioned of skin and bones, life-filled by the very breath of God and created for His holy purpose. Sexual immorality of any sort (that is, sexual activity outside the bounds of 1 man, 1 woman in holy matrimony) is precisely an abandonment of God and His purposes! More specifically, any immorality is, in fact, taking a harlot in place of God.

This is the case not simply with sexual sin, but with all sin. If we are the Temple of God, then we must ask not just the question “Who is entering my body?” but “What is entering my body?” Gluttony or eating unhealthily is making food my God. TV, music, movies and other entertainment which draw us away from God defile this temple as well. Our call is to holiness and communion with God, and all that leads us away from such holiness and communion not only ‘destroys’ this temple, our body, but also jeopardizes our salvation precisely by our choosing another god than the Holy Trinity.

The Christian Worldview

A world-view is simply that: the way we look at the world, the way we organize our lives. Very often, a worldview takes the form of a wheel: a hub at the center with different spokes shooting off, but rooted in that hub. The secular worldview, which is predominant in our American culture, puts ‘me’ at the center. Out of the hub called ‘me’ shoot out ‘my family’, ‘my work’, ‘my friends’, ‘my hobbies’, and often ‘my church’, among others. Each one of these spokes is actually a compartment, segregated from all the rest. I may work during the day but never spend any time with my colleagues outside of work. My family occupies the time between 5pm and 9am, my hobbies are shaved out of that time, and ‘church’ is a Sunday only event, an hour or two given to God more often than not ‘because it is the right thing to do’.

The Christian worldview has as its center God, the Most-Holy undivided Trinity. The Christian life, then, is focused primarily on the worship of God, giving thanks to Him for all our blessings, asking Him to meet our needs, and serving Him in the world. If this is true, the Christian worldview is less like a wheel with a hub and more like a spiral moving towards the center. Whereas our society has metamorphed us from ‘human beings’ into ‘human doings’, the Christian view is to re-become—as Father Schmemann taught—Homo Adorans: worshippers of God. Our family, our life, our work, our hobbies are all wrapped in together, forming a relatively inseparable mass which moves either towards God (when we offer ‘ourselves, each other, and all our life unto Christ our God’) or away from Him (when we choose our own way).

This life, while most difficult (especially today) is actually the only true life that there is, since it is how God created us. Any other way pits family, friends, hobbies, church, and every other ‘compartment’ against the other, vying for our time, money, and devotion. In the Orthodox Christian worldview all is offered together to God in Thanksgiving for His blessing, so that our whole life and existence can be taken up into His life for His purpose.

Do not be fooled: the pursuit of self, whether it be seeking money, possessions, career or even family at all costs, is a dead end. Only when we place God as the absolute center of our lives can we expect to find the True Life, who is Jesus Christ Himself. When we adopt this worldview, then our money, our possessions, our spouses and children—indeed our whole life—takes focus in its proper way.

Apologia for Orthodoxy

“Apologetics” is a technical term that describes the means by which we share our faith with those who do not have faith or have a misunderstanding of our faith. Apologetics as a theological category is not new, but has been taken to new heights and extremes, particularly by Protestants—who, with good intentions, have made an effort to have cut-and-dry methods to approach just about every objection to the Christian faith as they understand it. This leads, for example, to an actual website which lists sects, cults and other religious groups to show what they believe and thereby how to counteract their false doctrines. (Parenthetically, this site lists the Orthodox Church as unorthodox! ‘Forgive them, Father, they know not what they do.’)

Indeed, we do need to know what people do and don’t believe to know how to address their questions and concerns. We also need to know our own faith well enough to articulate it to them, as well as (often) at least a bit about their faith to draw parallels, make comparisons, and to correct when necessary. This is a lively part of our faith as Christians, and is certainly approaching officially with the opening of our bookstore.

Among the first considerations, we must keep in mind that everyone who is sent to us, is sent to us by God for our mutual salvation. Each interaction is for the working out of salvation. We must remember that we each have been shown great mercy and patience by God, and in turn, we are to be humble, patient, and full of the love of God. Even if someone shouts at us, our response, like our Lord’s is one of self-offering, not a return blow.

Along with this critical piece is this one: any question someone asks us is an opportunity for us to facilitate a drawing closer to Jesus Christ or a repelling from Him. Our response will be the catalyst one way or the other. We must be in a constant state of prayer, asking God to give us the grace to speak in love and concern. Ultimately, God will defend His Gospel and His Church. Our task is faithfulness in the moment to treat the one in front of us as our neighbor, and by biblical extension, both as ourself and our Lord.

…To be continued…

Freely given, freely give

Monday’s daily Gospel lesson concludes with the following words, “And preach as you go, saying, ‘The kingdom of heaven is at hand.’ Heal the sick, raise the dead, cleanse lepers, cast out demons. You received without paying, give without pay” (Mt. 9:36ff). The last verse can be translated a few different ways: “Freely you have been given, freely give.” And “You have received as a gift, give as a gift”. The word comes from the same one we use in church “antidoron”—the bread in the basket at the side, the bread “instead of the gifts”.

This verse always strikes me, as it is a constant reminder that everything we have is a gift from God. Every penny, every car, every house, every child, parent, and relative. Every possession, every breath that we breathe. It is all given to us. Given.

I remember once as a teenager threatening to run away from home: “I’ll just take what is mine and go!” “And what is yours?” asked my dad. “My surfboard and my clothing!” I don’t think my father was theologizing at the time, but his response is to the point, “Those are gifts from us!”

Even if I had earned my own money to buy the surfboard, who took me to work before I could drive? Who helped me with my education so that I could do the work I did? My parents! If this is so for teenagers and their parents, how much more so is it true with reference to our relationship to our Lord and Creator? I may have worked 80 hour weeks to buy the beach house, but who gave me the skills to work? The means to get there? Who gives me the breath to breathe in order to go enjoy the beach house? Freely you have been given, freely give.
When we begin to see life through these eyes, then giving is not so difficult! I can then even make a sort of game out of it: I am like the trustee of a great treasure, and God is allowing me to distribute these gifts wisely! What do we have that was not given to us by God? Nothing!
How, then, does this affect the way we give to the church? To the building fund? To the hungry man on the street? To our needy neighbor? To our children? To our parents? “Freely you have received, freely give.” God grant us to be doers of the word, and not hearers only (James 1:22)!

Dealing with the cards we are dealt

One great phrase (of the many) which Fr. Alexander Schmemann has left us in his legacy is that our Christian lives are our opportunity to "deal with the cards we are dealt". Will we offer them in doxology for conversion to our Lord for His blessing and sanctification or will we instead take our lives' circumstances and situations as opportunity to wish we had some other lot in life?

It is noteworthy that when one is preparing for monastic tonsure, one is asked whether or not he or she is entering the monastery because he or she despises marriage. If this is the case, tonsure is denied. One enters the monastery solely to spend a life of repentance in community with other sinners.

It is this life of "peace and repentance" to which we are all called, monastic or married. Is this not what we all pray for in our litanies? "That we may complete the remaining time of our life in peace and repentance, let us ask of the Lord...." "Lord, have mercy."

For the monk, this is worked out in the monastery.
For the married, it is worked out in the household.
(An excellent resourse is "Marriage as a path to Holiness" by Drs. David and Mary Ford at St. Tikhon's Press--presently being reprinted)

In the monastery, I assume (not being a monk!), ones brother or sister monastics pray for each other and see their sins in the mirror of the faces of the other monks.

The same is true in marriage: Are not our sins laid bare by our interactions with spouse and children? This is not, to be sure, the opportunity to say, "you lead me to sin!" but rather the time to say, "Lord, have mercy upon me a sinner for my ____________ (impatience, arrogance, ignorance, anger, malice, jealousy..."

Someone I know in another communion once said to me that he desired to be a priest, but that somehow (because of ecclesiological 'preferences' there) he 'couldn't' [ignoring, for a moment, the ecclesiological arguments for the sake of the point]. I said, well, if the Lord is calling you to be a priest, then first act like one. By this I did not mean, 'buy yourself some vestments and play church'. What I did mean was this: wake up, tend to your family, go to church, stand in the sanctuary with the parish phone directory, and pray for everyone by name. What is a priest if not an intercessor?

The same is true for all of us! Do we wish to be priests? We are so-called in the New Testament...Pray! Do we wish to be monks? Pray! Whether or not we live in a monastery cell or a 4 bedroom townhouse, the call is the same!

Are we good students of the Gospel? Let us devote ourselves to the Scriptures! Are we good teachers of the Gospel? Do we stand with our children, teaching them to pray? What is holier than this vocation?

They say 'the grass is always greener on the other side of the fence'. In reality, the grass on the other side of the fence is just grass on the other side of the fence. Peter Jon Gillquist, well-known Orthodox musician, sings, "Anyone who says the grass is always greener on the other side hasn't been there yet!" God grant us the grace to know this not simply in our minds, but in our hearts, and to give thanks for the cards we are dealt, and to play them as the best stewards we can be!

Abba Sisoes the Great, July 6

Today, we commemorate Abba Sisoes the Great, monk of the 4th century desert. Here is a wise word from Abba Sisoes:

Abba Sisoes expressed himself freely one day, saying, 'Have confidence: for thirty years I have not prayed to God about my faults, but I have made this prayer to him: "Lord Jesus, save me from my tongue," and until now every day, I fall because of it, and commit sin.'

#5, p. 213, Sayings of the Desert Fathers, Benedicta Ward, Cistercian, 1984.