From the "Counsels" of the Elder Amphilochios of Patmos

Source: evagelidis.com

• Consider all people to be greater than yourself, though they may have many weaknesses. Don't act with hardness, but always think that each person has the same destination as we do. Through the grace of God I consider all people to be saintly and greater than myself. 

• I was born to love people. It doesn't concern me if he is a Turk, black, or white. I see in the face of each person the image of God. And for this image of God I am willing to sacrifice everything. 

• When a person partakes of Holy Communion he receives power and is enlightened, his horizons widen and he feels joy. Each person experiences something different, analogous to his disposition and the flame of his soul. One person feels joy and rest, another peace, another a spirit of devotion and another an inexpressible sympathy towards all things. Personally, I have often felt tired, but after Holy Communion I felt myself completely renewed. 

• Love Christ, have humility, prayer and patience. These are the four points of your spiritual compass. May the magnetic needle be your youthful Christian heart. 

• We must love Christ; this is necessary for the life of our soul. We also need to love God's creation: animals, trees, flowers, birds, and above all, the most perfect of God's creation, men and women. 

• Whoever plants a tree, plants hope, peace, and love, and has the blessings of God. 

• When someone opens your heart, I'd like him to find nothing there but Christ. 

• An egotistic person doesn't attract anyone. And if someone is attracted, that person will soon distance himself. The spiritual bond becomes indissoluble only when it meets a child-like spirit of innocence and holiness. 

• He who is without love cannot be called a Christian, lest we mock Christianity. 

• My children, I don't want Paradise without you.

From Precious Vessels of the Holy Spirit, p. 51-61.

Fragments for Friday

Source: uncutmountainsupply.com

As you read the rather comprehensive and perhaps idealistic  "job description" below of what it means to be an Orthodox priest in today's world, it is imperative that you know that it was written by a 9 yr. old boy. That boy is one of our parishioners and Church School students, John Settles. John wrote this for his personal journal, and his father Spencer asked him if he would be willing to share it with the parish. John graciously agreed. There is a great deal to live up to in this remarkable personal journal entry. A great opening line!

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I really like Orthodoxy and want to be a priest. It will be an important job. To be a priest, I’ll have to be patient. Priests have to be at every service, do night services, do long services, do baptisms, confessions, house blessings, and holy unctions. You will need to be a helpful person, listen to people, work with the other clergy, help everyone, and give good sermons. You will have to be okay with traveling for your job as you may need to see bishops and serve at churches and/or meet with other priests. You will have to remember all of your parts and work with the deacon, and do extra parts if there is no deacon. You also have to already be married before becoming a priest, if you want to marry. You cannot stop being a priest until you retire, as it is disrespectful. Try not to let your mind wander during the service, as it is disrespectful. You will have to give time to do the liturgy and other services. As Jesus made time for the children, you will need to make time for God. Try to give good lessons and encourage the congregation during your homilies. Beware of Internet Orthodoxy. People post statements on the internet. They may say things about Orthodoxy that are not 100% true or aren’t vital. All of these are examples of vital concepts that help priests and make them good priests.

Fragments for Friday - Dying and Behold We Live

Source: commons.wikimedia.org

Recently, a very prominent Orthodox theologian and spiritual director, Archimandrite Vasileios of Mount Athos, "fell asleep in the Lord." Many may have read his now classic work, The Hymn of Entry, published by SVS Press. Protodeacon John Chryssavgis wrote a deeply-appreciative reflection on Archimandrite Vasileios' life and contributions to the Church. The link provided here will take you to Protodeacon John's article. And below that is a powerful summary of his teaching about the meaning of Christian life and existence, introduced by Metropolitan Kallistos Ware. 

These few paragraphs in their totality are one of the most perfect expressions of Orthodox Christianity in "short form" that I have ever read. Perhaps you will agree. I encourage our inquirers and catechumens especially to read these words carefully, so as to form a genuine understanding of what Orthodoxy offers to the world.

https://publicorthodoxy.org/20...

Dying and Behold We Live

Archimandrite Vasileios of Mount Athos

 [In introducing the Abbot’s talk on monasticism Bishop (now Metropolitan) Kallistos of Diokleia noted that although Father Vasileios is writing about monks, what he has to say in many ways applies to all Orthodox Christians. “Thus, at many points in his address,” Bishop Kallistos writes, “where he speaks of the ‘monk’, readers will find it illuminating to substitute in their minds the word ‘Christian’.” In my paraphrase here of sections of this address (whose title comes from St. Paul’s second letter to the Corinthians (See 2 Cor 6:1-10), I will simply use the word “Christian”. I update the language a bit for greater ease in reading.]

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The Lord did not come into the world merely to make an improvement in our present conditions of life. Neither did He come to put forward an economic or political system, or to teach a method of arriving at a psychosomatic equilibrium. He came to conquer death and to bring eternal life:  God so loved the world that He gave His only begotten Son to the end that all who believe in Him should not perish but have eternal life.” (John 3:16)

This eternal life is not a promise of happiness beyond space and time. It is not a mere survival after death or a prolongation of our present life. Eternal life is the grace of God which here and now illumines and gives sense to things present and things to come, to both body and soul, to the human person in his or her entirety.

The appearances of the risen Christ to His disciples had as their purpose to fill them with the certainty that death had been vanquished. The Lord is risen.  Death has no more dominion over Him. (Romans 6:9) He is perfect God who goes in and out, the doors being shut. (John 20:19, 26) He is perfect Man who can be touched, who eats and drinks like any one of His disciples.

What makes persons to be truly human and gives them their specific value, are not their physical or intellectual capacities, but the grace of having a share in the resurrection of Christ, of being able, from now on, to live and to die eternal life.

He who loves his life will lose it, but he who hates his life in this world will keep it unto life eternal. (John 12:25)

True Christians, with the total gift of themselves to God, treasure this one unique truth. They live this one unique joy.  He who loses his life in this world, will save it. The life of a Christian, therefore, is a losing and a finding. 

Orthodox Christians are persons raised up, sharing in the resurrection of Christ. Their mission is not to affect something by their thoughts or to organize something by their own capacities, but by their lives to bear witness to the conquest of death. And they do this only by burying themselves like a grain of wheat in the earth.

Truly, truly I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. He who loves his life loses it, and he who hates his life in this world will keep it for eternal life.

(John 12:24)

The true Christian is one who has been raised from the dead, an image of the risen Christ. He or she shows that the immaterial is not necessarily spiritual, and that the body is not necessarily fleshly. By “spiritual” is meant everything that has been sanctified by the mystery of the Cross and Resurrection of Christ, whether material or immaterial; that is, everything which has been transfigured by God’s uncreated divine energies through Christ and the Holy Spirit.

The true Christian reveals the spiritual mission of what is created and bodily. At the same time she or he reveals the tangible, concrete existence of what is uncreated and immaterial. The true Christian is a person who is totally wedded to this mystery. He or she has the sacred task of celebrating, in the midst of the Orthodox Church, the salvation of all created things.

The true Christians’ purpose in life is not to achieve their individual progress or integration. Their purpose is to serve the whole mystery of salvation, by living not for themselves, but for Him who died and rose again for us, and thereby living for all of their brothers and sisters, and the whole of humanity.

This becomes possible because the true Christian does not live according to his or her own will, but according to the universal, catholic will and tradition of Christ’s holy Church.

Christ is risen! Our eternal joy!

The Heresy of the Rapture

Source: orthodoxartsjournal.org

 I was more-or-less accidentally informed the other day of yet another failed prophecy/prediction of the so-called "rapture" receiving some media coverage. In response to yet another "false alarm," I am sending out this older meditation on the themes from a time in the past (about fifteen years ago), when I responded to  another "prophet"  who energized his flock with a failed "rapture" date.  

The Heresy of the Rapture

I was barely aware of the story over the weekend concerning a small(?) group of Fundamentalist Christians who were awaiting the “rapture” that would anticipate and prepare the world for its demise and the final judgment. I must have lagged behind in keeping up with the news – or at least certain newsworthy stories. Yesterday, however, I read a lead article about the self-appointed “preacher” who found himself “flabbergasted” that his calculation of May 21, 2011, as the day of the “rapture” did not actually materialize. I believe that he is now in hiding, though he did boldly predict that he now believes that a date in October of this year will be the actual day of the “rapture.” His poor followers are left to pick up the pieces of their shattered dream and return to the endless challenges of the “daily crosses” we often must bear in the quotidian reality of “this world.”

As an Orthodox Christian I am perfectly indifferent to any and all dates that may be calculated concerning the so-called “rapture,” for the simple but important reason that we do not believe that there will be a rapture as envisioned by various Protestant sectarians since the 19th c. This is a teaching – or belief – that has never been part of the Church’s Tradition and which we can probably label a “heresy” with some legitimacy. We believe that this is a false teaching that is contrary to the Scriptures and the ongoing Tradition of the Church. As I just mentioned, the origin of the rapture teaching is as recent as the 19th c. And I believe that the teaching is credited to a certain John Darby. This is a part of what is further termed Protestant “dispensationalism.” 

However, the twelve(!) volumes of the fictional Left Behind series by Tim LeHaye and Jerry Jenkins have recently popularized “rapture theology” with probably disastrous results for many Christians who were taken in by this bogus and fear-creating theology. And this “theology” is painfully superficial and artificial, based upon a misreading of a few biblical texts (I THESS. 4:13-18; MATT. 24:39-42; JN. 14:1-2) These authors – regardless of their sincerity – ironically became multi-millionaires as they wrote about the end of the world and the last judgment, in a series of best-sellers. Might as well enjoy yourselves and come to terms with “mammon” while waiting for Jesus to take you out of the this world of tribulation and sorrow! There is also a strong militarist “right-wing” component to the Left Behind series that has political implications for American foreign policy in the Middle East. Fortunately, it does seem as though a good deal of this has died down in recent years as this series of books has lost some of its momentum. I never felt the slightest temptation to read any of this literature, not even for the sake of maintaining an awareness of what was attracting so much attention.

Another irony is that many biblical literalists cannot support their claims from the Scriptures. For example: The word “rapture” does not appear in the Bible! It is an artificial construction, based upon cutting and pasting together the biblical passages that are mentioned above. For those who are blissfully ignorant of rapture theology, perhaps a short description may be helpful. The “rapture” claims that Jesus will descend from heaven and take up true believing Christians into the air with Him – hence the “rapture” (from the Latin raptio, “to snatch”); and hence all of those unanticipated driver-less cars that will be careening around our streets and freeways as so many weapons that God can further use to punish the non-believers. Christ will then essentially “turn around” and “return” to heaven with these true believers who will be spared the seven years of horrible tribulation unleashed upon the earth before He returns again in a definitive manner to inaugurate the end of the world and the last judgment. We are now presented with a two-part Second Coming of Christ that again has no biblical or creedal support. This scenario offers the false comfort to Christians that they will not have to share the sufferings of the world with their fellow human beings, legitimately prophesied in the Scriptures for the “end of the world” This is also blatantly in contradiction to the Scriptures (see MATT. 24:21-22).

As Orthodox Christians, we believe in the Second Coming of Christ, as stated in the Nicene Creed, when “He will come again with glory to judge the living and the dead.” But Orthodox theologians do not spend/waste their time calculating the time of the Parousia, nor do they attempt to describe what is essentially indescribable. Vigilance and preparedness are essential virtues according to the teaching of Christ. Our own deaths will come soon enough, and these will serve as our “personal judgments” before the Final Judgment for which we pray to have a “good defense.” There is more than enough there to occupy us in the interval. As a Serbian proverb says:  Work as if you will live to be a hundred; and pray as if you will die tomorrow.

Another dreary effect of these stories is that the media and non-believers can mock Christians or Christianity for these supposedly non-fulfilled prophecies. I understand there were entire websites devoted to ridiculing this latest group and their vigilance in waiting to be raptured up on May 21. There were even “rapture parties.” The gleeful chatter and cynicism of the unbelieving world was very much a part of this sad story. Christianity remains in some minds to this day to be preoccupied with “Judgment Day” and the fear of God – together with God’s wrath toward sin and disbelief. Deservedly so one could argue, but it keeps the Gospel on the defensive and again sends very confusing signals as to what various Christians believe. Concentration is taken away from the love of God expressed so powerfully in the Incarnation, Death and Resurrection of Christ; of the sacramental life of the Church; of a life of serious prayer; and of the joy in the hearts of believers who trust in the further fulfillment of the promises of God.

Finally, there are the deeply disappointed, disenchanted, confused, and bewildered Christians who actually believed this “prophet.” Many of them distributed their assets and could be facing a bleak future of readjustment to life in the world. Now what do they do? Who now to listen to? How many will abandon their faith in Christ as they will feel as if Christ “let them down?” I feel very sorry for these people and hope that they can put their lives back together again on a solid footing with their basic Christian faith intact, though with a greater capacity for true discernment and a better knowledge of the Scriptures.

Just a few thoughts on yet another failed prophecy on the end of the world. Apparently, it’s back to work for everyone.

There is a Part II & III to this, if you are interested:

https://orthodoxmeditations.bl...

https://orthodoxmeditations.bl...

Thursday's Theological Thoughts

Source: pixnio.com

I received a number of responses to my most recent Monday Morning Meditation on the season of Fall: a beautiful poem by Gerard Manley Hopkins, together with shared reminiscences of the season from others. (Older parishioners seem to remember those burning leaves!) I also received this from an old friend who graduated from the seminary with me. She draws a wonderful analogy between the dying leaves of Fall and what they may reveal about the "real" person in the end. I thought to share her musings with you.

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Fall has always been my favorite season, as the stifling heat of summer finally lets up and the leaves change. I remember marveling when I learned that the colors are always there, but hidden by the green of the chlorophyll, only to be revealed by the act of dying. This is so in some people, too; our "true colors" are revealed at the end. There's a lesson in there somewhere. It's a wonder that even in its fallen state, creation can still so vividly reflect the glory of the Lord. Like you, I really loved the burning of leaves, although I had thought that this was pretty much a suburban backyard thing, and am surprised to learn that this took place in a city setting too. We are no longer allowed to do this, and for good reason, but it is still a cherished memory.