Larchet: 'This pandemic is not sent by God '

Dear Parish Faithful,


Christ is Risen!
Indeed He is Risen!

I am in the process of reading a very lengthy interview with Jean-Claude Larchet, a brilliant French Orthodox patristic scholar and theologian. The interview is centered around an Orthodox reaction to the coronavirus pandemic, and is filled with some "interesting" insights as well as a theological reflection on the cause of disease and sickness. This pandemic is not sent by God is what Dr. Larchet speaks of with great erudition, faith and eloquence. I will probably forward it to the parish eventually.

For the moment, I just wanted to share a mere fragment of what Dr. Larchet said about living in a newly-imposed isolation and how that can be translated into an Orthodox experience based on our spiritual tradition. Perhaps nothing new here, but as we grow impatient with being pretty much confined to our homes, and perhaps with our "company," these few sentences can call us back to an Orthodox Christian response, and to how we can make something good out of this troubling experience. We thus need to continue to pray, to read the Scriptures and to be a real "neighbor" to our loved ones in the sense of how Jesus taught.

Overall, the confinement is a good opportunity to experience the hesychia dear to Orthodox spirituality, a state of solitude and especially of exterior and interior calm; to rest from the incessant movement, noise, and stress linked to our usual living conditions; and to re-inhabit our interior dwelling—what the Hesychastic Fathers call “the place of the heart.”

Confinement also allows couples and children to be together more often than usual, and this is beneficial for everyone. Of course, this is not always self-evident, since some are not used to living together for a long time, but it can be an opportunity to strengthen relational bonds positively.

This return to oneself and to married and family life should not be a forgetting of others, however. Almsgiving, which is part of the usual practice of Lent, can take the form of a more sustained and regular assistance to people we know who suffer from illness, loneliness, or excessive worry.

For this activity, modern means of communication are good…

Is Social Distancing a Form of Secular Asceticism?

Dear Parish Faithful & Friends in Christ,

The phrase "social distancing," and the practice of doing it have now entered into our everyday discourse and actions, probably never to be forgotten even long after we are free from the coronavirus. All indications are pointing to its success in "flattening the curve" in our battle with this invidious virus. Clearly, it is the right thing to do. At first, to consciously practice social distancing took some focus and the readiness to cooperate with this directive for the sake of ourselves and others. Over a short time, it has perhaps become quite natural as we politely swerve out of the way of another person walking toward us on the sidewalk, or stand back the designated "six feet" when speaking with someone at our front door.  (Health care workers, of course, cannot practice social distancing and can only protect themselves with the proper medical equipment). Not to practice social distancing is now seen as socially rude and careless. So, we have learned to discipline ourselves and thus play our own modest role as we, as a nation, struggle against a common enemy.

Yet, discipline - social or personal - does not come naturally to us as Americans. Discipline clashes with our notions of "freedom" and "self-autonomy." It makes us feel restricted in an uncomfortable way, as if our very "rights" are being compromised. The fresh protest movements now growing around the country demanding the loosening of the "stay at home" mandates that most states have issued, in order to get back to work and save jobs and livelihoods by rescuing the economy from stagnation, are building momentum by using historically-resonant words such as "liberate" or "liberty" or "rights." This is not the place and time to make a comment on this highly complex and emotionally-charged debate, but I am simply pointing out how mandated discipline or restrictions - no matter how helpful or how well defended by scientific data - can be resisted by an appeal to the basic right to liberty, freedom and autonomy of choice.

In a certain sense, as Americans we are being asked to practice some form of asceticism. Asceticism implies self-restraint, self-discipline/denial, limitation, and simplification of life, not for its own sake, but all for the purpose of a greater good - be it social or personal. I would suggest that those who are secularly-minded will avoid such a term - if even aware of it - because it is associated with religious practices of an unenvious, "medieval" past, like flagellation or some other form of self-abuse. Other misplaced synonyms may be equally as frightening - austerity, deprivation, mortification, repression, penance, and so forth. Based on such misunderstandings, for the secularly-minded the word asceticism does not readily come to mind. Rather, it is something to be avoided!

As Orthodox Christians, we know the positive meaning of asceticism as actually leading to some form of "liberation," and not to its repression. God is a God of freedom - not of repression! And since we embrace ascetical practices from time-to-time, as we just did for Great Lent, we have developed a strong respect for the concept and practice. I could be stretching the meaning of the word in what I am now writing, but it seems to me that even dissociated from any religious connection we, as Americans, are now being ascetical to some degree on a daily basis in our collective attempt to minimize the effects of the coronavirus. And my initial point remains: Social distancing is a secular form of asceticism - watered down a bit or not.

Of course, as Americans we embrace all kinds of discipline when it leads to a positive goal. The two that come most readily to mind are dieting and exercise. We know that for both to be effective, it will take a good deal of discipline. Even fasting, practiced for reasons of good health and "beauty," is a practice not unknown to the most secular of persons. Then, there are athletes and musicians. Both vocations take hours of disciplined training, and they may combine this with either dietary restrictions, intense "workout sessions" or simply hours of repetitive practice. We can further add all of the men and women in the armed forces. Basic training is essential, and highly disciplined. Thus, we all know by experience that restraint and self-denial have their positive effects. Yet, this is now completely unmoored from any religious connotations, even though practiced "religiously."

In acknowledging all of this, there is still that element of "rebellion" when any such discipline - or simplified asceticism - is mandated, ordered or directed "from above," from the "powers that be." For a large swath of the population to place oneself under such authoritative directives is simply not the "American way." But since "the right to protest" is the "American way," this movement is now gaining momentum. I would again like to clarify that I am not criticizing these open protests. I am trying to understand some of the underlying motivations and causes beyond the pressing issue of gainful employment. What is happening to literally millions of American lives economically because of the coronavirus is clearly tragic. Lives are being ruined, perhaps never to recover. Do we now stress biological or economic health? Agonizing decisions are being forced upon our political and social leaders.

On the other hand, for many Christians - and this includes Orthodox Christians - the terms "secular," "secularist," and "secularism" are dismissed as terms associated with some form of "godless humanism." There is a "cultural war" going on here, and Christians better remain vigilant or they will lose their "religious rights" according to many Christians (and persons of other religious backgrounds, I would assume) Therefore, these same Christians positively bristle at the thought of joining the secularly-minded in any kind of cooperative effort. In the more marginalized, "fringe" groups, to associate with the secular, or to follow directives from secular sources or authority, is nothing but a betrayal of one's faith in God.

This further leads to a suspicious attitude toward "science," however that broad term is conceived. If science conflicts with a certain definition of faith, then science must be rejected, for science itself is one more manifestation of "godless humanism." This presents a whole new set of perilous choices that can have tragic consequences. For this has led many churches in America to disregard social distancing and thus to gather in large numbers well beyond the time that such gatherings were designated as dangerous, and when other places were closed by state mandate. Was this a "religious protest movement" fueled by a suspicion of secular authority, that seemed to be challenging the authority of God? Such church gatherings were possible, of course, because of the separation of church and state. Many worshippers became sick with the coronavirus and a share of prominent pastors/religious leaders lost their lives to the virus in the process. I am concerned with the bad theology that "believers" coming together in faith and worship, would somehow be exempt or protected by God. This, simply, is not reality, but a fantasy engendered by a faulty understanding of what faith actually is. Since Jesus did not tempt/test God (Matt. 3:5-6), then neither should we.

Needless to say, most Christian churches - including the Orthodox Church in America and other North American Orthodox jurisdictions - have fully cooperated with the secular authorities and with the scientific community in severely restricting access to our churches, and in reducing to a "skeletal" minimum the persons allowed to conduct the services. Our own Holy Synod consulted with the "experts" in order to formulate realistic directives that primarily sought the well-being of everyone within the Church. This was a form of ecclesial asceticism freely embraced to serve the faithful and the common good. It was a prudent course of action meant to both protect the faithful and minimize the burden placed upon our overwhelmed health care system. It hurt during Holy Week and Pascha, so dear to the Orthodox, but it was the right thing to do. Asceticism may be personal, but it must take into account the "neighbor." Otherwise, "self-limitation" only hides "self-centeredness" behind a pious facade.

I just read this morning that there is a coalition of conservative Christian groups energizing their churches and the faithful for what is being termed "Reopen Church Sunday" on May 3. Of course, social distancing and sanitation methods are also being emphasized. Other Christian groups, however, are questioning the timing of this movement. Is this too soon? Will it lead to another upsurge of coronavirus patients and thus (needlessly?) further tax local health care systems? Are pastors afraid that further delay with erode the faith of their flocks? Are Christians being just as fearful as the secularly-minded when facing danger to our health?  But is it then wise to rush into a course of action imprudently meant to "prove" our Christian faith? Hard questions, indeed! We will have to patiently await to access how things are unfolding. And we hope and trust that our leaders - secular and ecclesial - respond with discernment and responsibility.

There is no denying that there is a huge difference between how theistically-oriented persons and the secularly-oriented understand the world around us. These are clashing "worldviews." Our very understanding of reality is different! But we all live in the same "real" world. We can ungrudgingly cooperate with each other when the common good is at stake.  We can continue to wage our ideological battles in due time. Now, however, is the time to work together. The coronavirus has had that effect on us.

†  †  †

April 24, 2020

Dear Parish Faithful,

Christ is Risen! Indeed He is Risen!

I received a very thoughtful reply from a young woman outside of our parish - from Canada actually - in response to my recent meditation on "social distancing." Together with her own thoughts, there are some good quotations in here, beginning the Fr. Roman Braga. Thought to share this with the parish.

Fr. Steven

_____


Dear Fr. Steven,

I found your meditation below very valuable. Last week I was reading an Orthodox source (I wish I could remember which one!) that commented this quarantine can be likened to the desert monastics "retreating into their cells."

These concepts are converging in a timely way for me. Just this morning I was reading an interview with +Fr. Roman Braga where he stated "Freedom is just a word if you do not have restrictions. So freedom without discipline is not freedom. And many in our culture here in America think that they do not have to respect anything or anybody; they are free to do everything. This is not freedom."

Later this morning, I saw a post from James Clear, a great author who writes about the science behind habits, saying: "The Paradox of Freedom—the way to expand your freedom is to narrow your focus. Stay focused on saving to achieve financial freedom. Stay focused on training to achieve physical freedom. Stay focused on learning to achieve intellectual freedom. The disciplined become the free." When I read this today, it immediately reminded me of a quote from Jocko Willink, former Navy Seal turned leadership coach: "Discipline Equals Freedom." I was thinking about how this concept relates to that of delayed gratification, which the same James Clear writes about succinctly in this article I had read a while ago.

I was pondering the interesting connection between the Fr. Roman interview and the James Clear quote earlier today, and I then read your meditation this evening. It's very interesting how these topics tied together for me - what a coincidence! The social distancing measures are all about delaying gratification, and perhaps those who feel that the measures are infringing upon their freedoms have a misunderstanding of what freedom really means.

It strikes me that the discipline required by our Orthodox faith - in varying levels based on our vocations of course - is in many ways about delaying "worldly" gratification "in the flesh" in order to achieve true freedom, that is, union with Christ. Although this training might also benefit us in a worldly way consistent with the results of the marshmallow study mentioned in the James Clear article on delayed gratification, as Pew Research indicates that in the US we have, on average, higher-than-average rates of education and higher-than-average incomes.

I figured I would share some thoughts I had on these topics today.

Katherine

 

 

The Place and Necessity of the Cross

Dear Parish Faithful & Friends in Christ,

 

 

 

Tomorrow, of course, is Great and Holy Friday, a day of solemnity as we immerse ourselves in the saving Passion of Christ. Even though unable to gather in church, we need to be mindful of this day in our homes - our "little churches." We can chant through the services on our own, or join the service in church through facebook or zoom. Either way, we need to make the effort to keep this day in such a way that we acknowledge and respect its profound nature of the Son of God giving His life so that we may live. It is not a day for entertainment, but a day of sober reflection and fasting. In our current trying circumstances, let us stay loyal to Christ.

There may still persist the misunderstanding that the Orthodox Church downplays the significance of the Cross because it so intensely concentrates on the Resurrection, or on other such themes as transfiguration, deification, mystical encounter with God, and so forth. This is an implicit criticism that there is some deficiency in the Orthodox Christian presentation of the place of the Cross in the divine dispensation “for us and for our salvation.” 

 

Such criticism may not hold up under further reflection and inspection, for the Orthodox would say that based upon the divine economy of our salvation, resurrection – and any “mystical encounter” with God – is only possible through the Cross. As this was “the purpose of his will” and “the mystery of his will” (EPH. 1:5,9), our salvation could not have been accomplished in any other way. The “Lord of Glory” was crucified (I COR. 2:8) and then raised from the dead. Elsewhere, the Apostle Paul writes that “Jesus our Lord” was “put to death for our trespasses and raised for our justification.” (ROM. 4:25) The author of the Epistle to the Hebrews writes of “Jesus the pioneer and perfecter of our faith, who for the joy that was set before him endured the shame, and is seated at the right hand of the throne of God.” (HEB. 12:2) A text such as this could be behind the hymn we sing at every liturgy after receiving the Eucharist: “For through the Cross, joy has come into the world.” Jesus himself said “that the Son of Man must suffer many things … and be killed and after three days rise again.” (MK. 8:31) Of the Gk. word translated as “must” from these words of Christ, Archbishop Demitrios Trakatellis wrote:

This expresses the necessity (dei) of the Messiah’s terrible affliction. Judging from the meaning of the verb (dei) in Mark, this necessity touches upon God’s great plan for the salvation of the world. (Authority and Passion, p. 51-52)

Many such texts can be multiplied, but the point is clear: The Cross and the empty tomb – redemption and resurrection – are inseparably united in the one paschal mystery that is nothing less than “Good News.” Like Mary Magdalene before us, one must first stand by the Cross in sober vigilance before gazing with wonder into the empty tomb and then encountering the Risen Lord. (JN. 20:11-18)

As something of an aside, part of this misunderstanding of the Orthodox Church’s supposed neglect of the Cross in the drama of human redemption could stem from a one-sided emphasis on the Cross in other churches at the expense of the Resurrection. The redemptive significance of the Cross somehow overwhelms the Resurrection so that it is strangely reduced to something of a glorified appendix to the salvific meaning of the Cross. As Vladimir Lossky wrote: “This redemptionist theology, placing all the emphasis on the passion, seems to take no interest in the triumph of Christ over death.” Since the “triumph of Christ over death” is so integral to the very existence of the Church; and since it is the ultimate paschal proclamation, as in “Christ is risen from the dead, trampling down death by death!;” then the Orthodox Church will never concentrate on a “theology of the Cross” at the expense of the Resurrection. Rather, the one paschal mystery will always embrace both Cross and Resurrection in a balanced manner. Within the Church during certain commemorations that focus on the Cross, we sing and prostrate ourselves before the Cross while chanting this hymn:

Before Thy Cross, we bow down in worship, O Master, and Thy holy Resurrection we glorify!

In addition, and perhaps more tellingly, the growth, development and continuing existence of certain theories of atonement that have proven to be problematic today, but not shared by the Orthodox Church, have had an impact on evaluating the Orthodox Church’s understanding of the Cross on the whole. These theories of atonement will portray God as being primarily characterized by a wrath that demands appeasement, or “propitiation,” something only the death of His Son on the Cross can “satisfy.” These theories would stress the “juridical” and “penal” side of redemption in a one-sided manner. They may also bind God to act within certain “laws” of eternal necessity that would impose such categories as (vindictive?) justice on God in a way that may obscure God’s overwhelming mercy and love. Not sharing such theories of atonement as developed in the “West,” the Orthodox Church may face criticism for lacking a fully-developed “theology of the Cross.” However, such “satisfaction” theories of atonement are proving to be quite unsatisfactory in much of contemporary theological assessments of the meaning and significance of the Cross in relation to our salvation “in Christ.” The Orthodox can make a huge contribution toward a more holistic and integrated understanding of the role of both Cross and Resurrection, so that the full integrity of the paschal mystery is joyfully proclaimed to the world. From the patristic tradition of the Church, the voice of St. Athanasius the Great can speak to us today of this holistic approach (using some “juridical” language!):

Here, then is the … reason why the Word dwelt among us, namely that having proved His Godhead by His works, He might offer the sacrifice on behalf of all, surrendering His own temple to death in place of all, to settle man’s account with death and free him from the primal transgression. In the same act also He showed Himself mightier than death, displaying His own body incorruptible as the first-fruits of the resurrection. (On the Incarnation, 20)

In soberly assessing too great of a dependency on juridical language when speaking of redemption, and anticipating some later theories that would narrowly focus on the language of “payment” and “ransom” in relation to the sacrifice of Christ; St. Gregory the Theologian argued that a “price” or “ransom” was not “paid” to the Father or to Satan, as if either would demand, need or expect such a price as the “precious and glorious blood of God.” St. Gregory says, rather, the following:

Is it not evident that the Father accepts the sacrifice not because He demanded it or had any need for it but by His dispensation? It was necessary that man should be sanctified by the humanity of God; it was necessary that He Himself should free us, triumphing over the tyrant by His own strength, and that He should recall us to Himself by His Son who is the Mediator, who does all for the honor of the Father, to whom he is obedient in all things … Let the rest of the mystery be venerated silently. (Oration 45, 22)

However, getting it right in terms of a sound doctrine of atonement is one thing – essential as it is – but assimilating the necessity of the Cross in and to our personal understanding and the conditions of our life is another. In fact, it is quite a struggle and our resistance can be fierce! If this is difficult to understand, assimilate and then live by, the initial disciples of the Lord suffered through the same profound lack of comprehension. Their (mis)understanding of Jesus as the Messiah was one-sidedly fixated on images of glory, both for Israel and for themselves. A crucified Messiah was simply too much for the disciples to grasp, even though Jesus spoke of this in words that were not that enigmatic. When Peter refused to accept his Master’s words of His impending passion and death in Jerusalem, after just confessing His messianic stature and being blessed for it; he is forced to receive what is perhaps the most stinging rebuke found in the Gospels when Jesus turns to him and says: “Get behind me Satan! For you are not on the side of God, but of men.” (MK. 8:33) It was Satan who did not want Jesus to fulfill His vocation by voluntarily dying on the Cross, so Peter’s refusal to accept Christ’s words was his way of aligning himself with Satan.

The disciples were not enlightened until after the resurrection of their Lord and Master. We are raised in the Church so that we already know of Christ’s triumph over death through the Cross. Our resistance is not based on a lack of knowledge, but of a real human dread of pain and suffering. It may be difficult for us to “see” the joy that comes through the Cross until we find ourselves “on the other side.” “For now we see in a glass darkly, but then face to face.” (I COR. 13:12) It is our hope and the “certainty” of our faith that Christ has indeed triumphed over death, “even death on a Cross.” (PHIL. 2:8) God has blessed us with yet another Great Lent and upcoming Holy Week and Pascha in order to share in that experience of His glorious triumph that begins with the life-giving wood of the Tree of the Cross.

The Passion Narrative in Mark, Part 2 - 'Those who stood by...'

Dear Parish Faithful,

 

 

In yesterday's meditation I said that I would share a few insights from the Commentary on St. Mark's Gospel written by Frances Mahoney. I am specifically concerned with the Passion Narrative; and more specifically on the thoroughly inadequate response of the disciples to the events that swirled around them, ultimately frightened them, and thus led them to abandon Christ to face His crucifixion alone and without human support. It is not a pretty picture. But it is unrelievedly honest, very human, and a sober reminder of the cost of loyalty and true discipleship. As Mahoney points out, it is the very disciples "whom he has called (1:16-20), chosen (3:14-19), formed (8:22-10:52) and uniquely associated with himself (5:37; 9:2-8; 13:3; 14:33)," that collapse in the end (p. 295).

In a paradoxical manner, it is rather "good news" to those of us who equally fail to be true disciples of Christ. We now realize that our own failures are never the end of the story, but a call to humble repentance before the Lord who forgives us "seventy times seven." The image of Christ that emerges from this bleak atmosphere of relentless hostility from his persecutors, and what must have been great sorrow from the betrayal of His chosen disciples, is that of a majestic figure towering above everyone, bringing finality to His messianic destiny, even amidst great suffering and seeming defeat. And this all "more real" than the failure of the disciples. In the end, the (Gentile) centurion who stood by the Cross, could only exclaim: "Truly, this man was the Son of God" (Mk. 15:39).

I would like to share some of Mahoney's insights taken from the scene of Christ praying in Gethsemane. What we call His "agony" (Gk. agonia). Yet, before that powerful scene, St. Mark narrated the Last Supper between Jesus and the Twelve before His betrayal and crucifixion. I will simply share a kind of summary passage from Mahoney that neatly gathers together several themes brought to light in the upper room:

Mark has given us an account of Jesus' gift of himself unto death so that he could set up a new and lasting kingdom with the very people who frame the narrative of the meal.

 

The meal that Jesus shared was not a meal for the worthy ones (vv. 22-25). It was a meal for those people who were closest to Jesus but who, faced with the challenge to love him even unto death, betrayed and abandoned their Lord. (p. 287)

The structure of the prayer of Jesus in Gethsemane reveals St. Mark's careful construction of the scene with alternating passages between Jesus praying and then speaking with the disciples about their failure to watch.

[A] Introduction: Jesus and the disciples in Gethsemane (14:32)

      [B] Jesus, Peter, James and John (14:33-34)

            [C] The prayer of Jesus to the Father (14:35-36)

                   [D] Jesus, Peter, James and John

            [C'] The prayer of Jesus to the Father

     [B'] Jesus, Peter, James and John

[A'] Conclusion: "The hour has come" to leave Gethsemane (14:41-42)

Perhaps the key to the disciples failure to "watch" when Jesus was praying to His Father is found in the earlier "apocalyptic" discourse that filled ch. 13 of the Gospel. As Jesus was teaching the disciples about both the destruction of Jerusalem and the end of the world, He solemnly warns His disciples that they need to "watch (Gk. grigoreite)." The word chosen here means a deep concentration and vigilant attitude that must be conscious and deliberate. Jesus understood that it takes this kind of "watching" to be able to read the signs sent by God and to "see" God's activity in the midst of terrifying events that most commonly only evoke fear. In Gethsemane, Jesus directed the disciples to "watch," but instead they "sleep" and utterly fail to follow the words of the Master. In fact this happens three times after Jesus separated from them in order to enter into intimate prayer with His heavenly Father. An inability to watch at this time when expressly asked to do so by Jesus is only an ominous sign that when the authorities come to arrest Jesus, the disciples will only continue their forlorn descent into abject betrayal. And this from Peter who only hours earlier at the final supper swore his allegiance to Christ even unto death! As Mahoney comments:

Jesus tells his disciples that the model of discipleship that he taught them in 8:34-38 is about to be totally abandoned as they fall away, flee and deny him. They will not take up the cross and follow him (8:34). It is not only Peter who says that he will not fall away (see 14:29) or deny Jesus (v. 31b). All the disciples said the same thing (v. 31c). The disciples with whom Jesus shared a meal (vv. 22-25), telling them that he is drawing them into the saving and liberating experience of his broken body and spilt blood, will betray him (vv. 17-21), fall away and deny him (vv. 26-31). (p. 289)

And yet, with Christ there is always hope:

In the midst of his predictions of their failure, flight, and denials, Jesus has sounded a note of hope ... What is about to happen is not the result of uncontrolled fate. The theme of Jesus' unfailing presence  to ever-failing disciples dominates 14:17-31, the centerpiece of 14:1-72, a long section composed of passages focusing alternately upon Jesus and his disciples. (pp. 289-290)

After His lonely and unbearably intense prayer in which Jesus obediently submitted to the will of the Father that He ascend the Cross, Jesus is eventually arrested in Gethsemane following the treacherous kiss of Judas, who is accompanied by the emissaries of the chief priests, scribes and elders. In a devastatingly telling detail, we read that once Jesus has been arrested - "They laid hands on him and seized him" (Mk. 14:46); that "one of those who stood by" draws his sword and cuts off the ear of the high priest (v. 47). Who are these mysterious figures that somehow appear out of nowhere and take part in the chaotic events? How could other figures be present precisely at that time in the Garden of Gethsemane? They are the disciples who are no longer being called oi mathetoi ("disciples") " ... for they are no longer regarded as "disciples." Their failure to learn from the way and word of Jesus relegates them to the position of "those who stood by." The expression oi mathetoi does not return to the story until the young man at the empty tomb promises the women that Jesus is going ahead of Peter and the disciples to Galilee." (pp. 297-298) For the remainder of the Passion Narrative, there is no mention of the disciples. They have removed themselves from the story because they have removed themselves from Christ! And yet we know that "the spirit is willing but the flesh is weak," and therefore no one - including us today - can possibly judge them harshly.


Of course, Peter does appear again, but not as a "disciple." We will read/hear of him when he has joined the Roman soldiers in the courtyard apart from Jesus warming himself by a fire, and it is as he stands with the opponents of Jesus that he will deny Christ three times as it was prophecised by Jesus. So when certain members of the Sanhedrin begin to vent their rage on Jesus and spit on him and slap him, demanding that he prophesy who hit him when a cover is placed over his head, Jesus is truly a prophet at that very moment, because Peter is simultaneously out in the courtyard denying Jesus exactly as it was prophecised of him! Aware of this, Peter could only break down and weep. It is a pitiful end for the chief disciple who swore that he would die with Christ. And to this day, we can only feel pity for him, recognizing our own weakness in him.

 

 

 

The Passion Narrative in the Gospel According to St. Mark

Dear Parish Faithful,

 

Oh, the inexpressible condescension of the Word of God!  

- Matins Canon of Holy Monday

 

 

 

This Great Lent I chose to concentrate on St. Mark's narrative of the Lord's Passion. In the process I have read - or have not quite finished - a rather massive and remarkable book: The Gospel of Mark - A Commentary by Frances J. Mahoney. At four hundred pages it may not be exhaustive, but it is a very thorough and detailed commentary on the earliest and shortest of the four canonical Gospels. The insights that escape us on a normal reading are endless.The Passion Narrative commentary itself (Mk. 14 & 15) takes up sixty-six pages, so it too is thorough and detailed. 

 

My purpose is simply to select just a few key episodes from these two powerful chapters of the Gospel and share some of the insights that I just mentioned. I am hoping these little glimpses will further enlighten your reading of the culminating chapters - together with the account of the resurrection in Mk. 16 - of St. Mark's Gospel as presented by a seasoned scholar and Christian believer. 

 

I would like to add here that another remarkable commentary on St. Mark's Gospel was written by the former archbishop of the Greek Orthodox Church in America, Dimitrios Trakatellis, entitled Authority and Passion. I have learned a great deal from the book over the years after many readings of it, and would highly recommend it. 

I am going to focus on the failure of the disciples to remain loyal to Christ, and choose some of the passages in which this is made painfully clear. This does have a pastoral dimension to it, as we also fail often enough in our vocation as disciples of Christ. And as they were restored to fellowship, so can we also be restored to that same fellowship with Christ through repentance. Mahoney presents a convincing case throughout his commentary that the failure of the disciples is indeed a key theme of St. Mark's Gospel and how in the end Jesus is essentially abandoned by them and alone when facing the fierce hostility of the religious authorities and the might of the Roman Empire. Yet, though alone and abandoned, Christ remains obedient to the will of His heavenly Father and fulfills His mission as the suffering Servant of God. As we proclaim in Holy Week, the Lord is going to His "voluntary passion." Even though God is apparently silent when Christ prays to Him in  both the Garden of Gethsemane and on the Cross, Jesus trusts God to the very end. His resurrection on the third day reveals that God "heard" Him and vindicated Him. The failure of the disciples unfolds with acute and somewhat shocking clarity as Jesus draws closer to the Cross. The ignorance of the disciples found throughout the Gospel descends into total abandonment by the time Jesus is arrested in the Garden of Gethsemane. No one would create a text that would discredit and thereby undermine the main proponents of the Gospel to the world! These were the "facts"  and St. Mark the Evangelist records them in his telling of the Good News.

Anticipating this pastoral dimension, Mahoney first writes of the failure of the disciples - and here he includes the women disciples in that failure, though that may be questioned - as follows:

 

"Throughout the Gospel of Mark it has been the disciples who, in a "this-worldly" way of judging events, had the good sense to oppose Jesus' suicidal journey to Jerusalem and to death (see especially 8:32-33) ...  Even their flight (14:50), Peter's denials (14:66-72), and the flight of the women from the empty tomb (16:8) are sensible approaches to very uncomfortable and unpromising situations. Yet Mark writes "good news" (1:1, 15; 8:35): the death and resurrection of Jesus reverse the common sense of this world. The Suffering Son of Man has been vindicated. The crucified Jesus is the Messiah, the Son of God, while the sensible approaches of the disciples and the women lead to failure, fear, and flight. The Markan resurrection story proclaims that the way of Jesus is the way to victory, while the way of the worldly-wise leads into terror and flight (see 14:50 and 16:8)." (p. 23)

The Passion Narrative begins with Ch. 14 of St. Mark's Gospel. At the opening of this chapter, we have these intercalated passages (the Gk. word is pericope) that introduce us to the theme of betrayal, but also of steadfast loyalty. These passages can be outlined as follows:

• The Jewish leaders plot to kill Jesus - (14:1-2)
• Jesus is anointed at Bethany (14:3-9)
• Judas, one of the twelve, joins the plot of the Jewish leaders (14:10-11)
• Jesus prepares for the Passover Meal (14:12-16)

As Mahoney comments: "Within the broader structure outlined above, 14:1-16 forms an impressive sandwich construction in its own right: conspiracy - unconditional love - betrayal." (p. 282) This effects points to the simultaneity of the recorded events. Thus, intercalated - or "sandwiched" - in between two passages of betrayal we encounter the beautiful passage of an unnamed woman who perceives who Jesus really is and who therefore anoints Him in preparation for His burial as if He were a a king. In St. John's Gospel the woman is identified as Mary of Bethany, sister of Martha and Lazarus. Her deed will always be remembered and proclaimed "wherever the Gospel is preached in the whole world." (14:9) While others plot against Jesus, she treats Him with royal dignity, for the "nard" that she used to anoint Jesus was very costly, and she shattered the jar in order to do so - an act which is itself a sign of unconditional devotion to Christ. Mahoney summarizes this whole passage nicely:

" ... The woman recognizes that Jesus is on his way to death, and the anointing of his body is a proleptic honoring of the body of Jesus for its burial (v. 8). Jesus' speaking of his oncoming burial links this episode with the literary frame of the plot (v. 1-2) and Judas's joining the chief priests and the scribes (v. 10-11). Readers ... learn from Jesus' own lips that the efforts of the authorities to kill him will be successful ... This episode announces at the beginning of the passion narrative, that Jesus is king, and that his crucifixion, death, and burial will point to that truth." (p. 282-283)

As to Judas, I would like to include the following comments from Mahoney:

"Judas's handing over of Jesus is a betrayal of what it means to be a disciple (i.e. to be with Jesus), as his betrayal means a willing, violent and physical separation from him who appointed him to the Twelve. There is also a paradoxical connection between Judas' act and God's design; the passion predictions have already said that Jesus must  (Gk. dei, Mk. 8:31) be handed over. The chief priests and scribes , who earlier where perplexed concerning when they might trap Jesus, are now delighted to have the complicity of an intimate follower of Jesus, and the promise of money links Judas with the shame of a plot that began in stealth (v. 1). Judas now joins Jesus' enemies, seeking an opportunity to betray him." (p. 282)

I have always found it exceedingly difficult indeed to work out the connection of the betrayal of Judas - of which he is morally responsible - and the unfolding of the eternal design of God that it must happen the way that it did. Perhaps one of the supreme examples throughout the Scriptures of the futility of trying to dissect the intersection between divine design and human culpability with logical precision. 

So, just a very slight "taste" of what a thoughtful, careful and perhaps prayerful commentary on the part of a responsible and believing scholar on the richness of the passion narratives can yield. This can lead to our own enrichment of the saving Passion of Christ our God.

 

 

 

'I am Lazarus'

Dear Parish Faithful,

To stay with Lazarus Saturday for a moment, I wanted to share some excellent comments by a contemporary biblical scholar, Brendan Byrne, as he offers an in-depth exegesis (interpretation) of the incomparable narrative of Jesus raising Lazarus to life.  His comments are so effective because of how convincingly he relates the entire episode to our lives today as Christians facing the exact same dilemmas and challenges - beginning with the challenge to faith that the reality of death raises.

Be that as it may, Byrne writes the following:

Lazarus is a character with whom anyone who reads the Gospel can identify. "I" am Lazarus - in the sense that Jesus left his "safe country" to enter this world, placing his life in mortal danger in order to save me from death, to communicate, at the cost of his own life, eternal life to me. 

I am the "friend" of Jesus - he or she whom he loved. For me Jesus has wept. Before my tomb, so to speak, he has wrestled with the cost of life-giving love. It is to call me forth into life, to strip from me the bands of death that Jesus has come into the world and given his life. So I am to read the  forthcoming account of the passion and death of Jesus with intimate personal involvement, knowing that Jesus is undergoing all this insult and suffering for love of me and to give life to me."

The story of Lazarus, with its full acceptance of human death and grieving, with its realism about the cost of giving life, with its invitation to enter upon a deeper journey of faith, speaks as powerfully to the present as it did to the past. 

God is neither indifferent to the distress death brings nor unsympathetic to our struggles of faith. More than anything else in the gospel, Jesus' demeanor in John 11 expresses divine involvement in human grief and suffering. In the person of the Son, God becomes vulnerable physically and psychologically, to death. At its deepest level the story of Lazarus invites us to believe in God as the One who gives life in death and out of death. 

To every believer, confronted like Martha with mortality, Jesus addresses his words: "Did I not tell you that if you would believe you would see the glory of God?" (11:40)  Each of us has a perfect right, indeed an invitation, to write ourselves and our world into the script - to be, each one of us, Lazarus, whom Jesus loved and for whom he gave his life.

When Christ goes to the Cross, He does so on behalf of all humanity, but each person can say: He is dying so that I can have abundant life. 

In the expressive icon presented here, we are given a real sense of the power of Jesus over death, as He authoritatively gestures toward the tomb to bring the bound Lazarus out. In the Gospel, we read that Jesus "cried with a loud voice, 'Lazarus, come out'." The word of the Word is life-creating and life-giving, so dramatically revealed in this event. Martha and Mary are at the feet of Christ imploring His mercy as the startled crowd of both disciples and fellow-mourners look on with amazement. This was the final "sign" in the first half of the Gospel that will now move toward an even more ultimate "sign" of Jesus offering His life "for the life of the world." 

Holy and Great Week

Dear Parish Faithful,

Zoom Session on Holy Week - Yesterday evening, we had a zoom class session on Holy Week in the Orthodox Church. Overall, parish participation pretty good, and perhaps it will serve to "get us going" for some further sessions. I very much appreciated everyone who "tuned in" and we ended up with a good discussion based on some thoughtful questions from our zoom group. Also, those who were present had the opportunity to "see(?)" and hear each other. This is important, as keeping some parish cohesion and community "from a distance" is very important at a time of self-imposed isolation.

I drew many of my notes for my presentation for the talk from the book by Fr. Alkiviadis Calivas Great Week and Pascha in the Greek Orthodox Church. (Holy Week is also described as "Great Week" in some Orthodox traditions. Though, actually, the full title is "Holy and Great Week"). I find this to be the best and most complete book overall as an insightful commentary - historical, theological, spiritual, pastoral - on Holy Week in the Orthodox Church. 

Be that as it may, at the conclusion of the book's Introduction, Fr. Calivas has a concluding section, entitled "The Ethos of Great Week." This section is especially rich in capturing the full scope, power, and beauty in that one unique week that is at the center of any Orthodox Christian's ecclesial life. Here is a brief excerpt from those eloquent pages:

"Everything converges on the person of Jesus Christ, who was betrayed, crucified and buried, and who rose on the third day. These events are the keystones of the structure of Great Week. Through them we embrace the mystery of our salvation. Their radiance helps us to see again more clearly the depths of our sin, both personal and collective. Their power bursts upon us to remind us again of God's immeasurable love, mercy and power. Their truth confronts us again with the most crucial challenge: "to dare to be saints by the power of God ... To dare to have holy respect and reverence for ourselves, as we are redeemed and sanctified by the blood of Christ ... To dare to have the courage to grasp the great power that has been given to us, at the same time realizing that this power is always made perfect in infirmity, and that it is not a possession". (quoting also from Thomas Merton)

"In the course of Great Week we encounter  many contrasting figures and faces that call to judgement our own disposition towards Christ. Great Week is not simply a time to remember; it is a time for repentance, for a greater and deeper conversion of the heart...

"In the solemnities of Great Week we experience afresh the embrace of God's love and forgiveness; the gift and promise of eternity and plenitude. Quickened and energized by the experience we continue by faith to climb the ladder of divine ascent. Certain of His love, we live in the saving tension of joyous-sorrow (Gk. charmolipi) until He comes. With a repentant heart we live the joy of hope and the rapture of expectation for things to come (I Cor. 2:9)."

Upcoming Services - I am trying to think through this festal weekend - Lazarus Saturday and Palm Sunday for our trio of servers - Presvytera Deborah, Ralph, and  myself - and I believe that this is what we will do:

Friday -

• Vespers at 7:00 p.m.

Saturday - 

• Reader Service for Lazarus Saturday at 9:30 a.m. 
• Great Vespers for Palm Sunday at 6:00 p.m. (though we will not be blessing palm branches)

Sunday - 

• Divine Liturgy of St. John Chrysostom at 9:30 a.m.
• Bridegroom Matins for Holy Monday at 7:00 p.m.

All services will be live streamed or available on Zoom. I am still working on "figuring out" the remained of Holy Week and Pascha. But more on that upcoming.

The Coming End of Great Lent, plus numerous updates

Dear Parish Faithful,

The Death and Burial of St Mary of Egypt

 

“What does war [or the coronavirus] do to death? It certainly does not make it more frequent; 100% of us die, and the percentage cannot be increased. It can put several deaths earlier, but I hardly suppose that that is what we fear… Yet war does do something to death. It forces us to remember it… War makes death real to us, and that would have been regarded as one of its blessings by most of the great Christians of the past.”  —  C.S. Lewis

The Coming End of Great Lent

 

Beginning today and through Friday inclusive, there are only five more days of Great Lent remaining. I feel assured in saying that this has to be the most unusual Great Lent we have experienced, even for those of us who have been around for awhile. I encourage everyone to persevere to the end, or simply to "stick with the program." It is good for both body and soul, and it keeps us connected to the church when we are feeling the effects of being disconnected. Next weekend, we celebrate the great events of the Raising of Lazarus and Palm Sunday - a festal interlude before Holy Week and Pascha. I do not know what the week has in store for us, but I hoping to be able to serve the Liturgy on Sunday for the Feast of Palms. I will keep everyone informed.

Yesterday's Service

We did a pretty full Reader Service yesterday - The Typika - as we are getting accustomed to our "trio" inside the church. What was deeply encouraging is that we had over 90 persons who joined us on facebook, and a large group on zoom. We are all hungering for worship and fellowship. Of that, there is no doubt. We are working to improve the technical aspects of live streaming and zoom. We hope to add more microphones by the end of the week and our next service on Friday evening.

Practice Session

Because I will be using a different computer for our zoom Holy Week class on Wednesday evening, I thought to run a quick "practice session" this evening at 7:00 p.m. We could take advantage of the connection to perhaps "chat" a bit; and I would be glad to answer any questions at the time.

Expanded Prayer List of Health Care Workers

Here is a list of all of the health care workers that are either from our parish, or who are known by others in the parish. (This list is also maintained on our Coronavirus Page on our parish website.):

• Radu, Wagih, Adam,
• Arthur, Michael, Susan (presvytera's sister),
• Courtney, Joshua, Emily (my daughter's close friend),
• Jessica, Amanda, Michaelanne,
• Amy, Shannon, Hanh (Shannon's wife),
• Joe (Pressey), Svetlana, Sarah, 
• Katie, Lauren (my niece), 
• Sarah (daughter-in-law of the Carters)
• Jessica (my son's girlfriend),
• Linca (Presvytera's sister-in-law),
• Jeff (Kris Gansle's brother),
• Kirsten (Kris Gansle's goddaughter & cousin).

I most probably have missed someone, and if so, I sincerely apologize. If you have a friend or relative that you would want to be included on our parish prayer list, please contact Anne Taylor: anne.taylor431 at gmail dot com or me. Our deepest appreciation to all of our health care workers during this time of crisis.

Dyeing Your Easter Eggs

From Terrie Sauer: 

Since we will not be celebrating Pascha together this year, I thought this information about how to dye red eggs using onion skins would be helpful to our parishioners.  This process could be counted as a 'science experiment' for our parish children who are now schooling at home.

http://illumination-learning.com/main/2017/04/10/how-to-naturally-dye-eggs-with-onion-skins-for-pascha/

A Special Prayer Request

Dear Mother Christophora, Mothers and Sisters,

This is a message from the National Sisterhood of Prevyteras:

We humbly ask for your prayers for Fr. Kosta and Presvytera Pauline Pavlakos, who at this time have been hospitalized with pneumonia and COVID-19. They currently serve St. Katherine's Parish in Falls Church, VA. Pauline is a past president of the NSP.

Please take a few minutes to remember them in prayer. May the healing hand of our Lord be upon them through the hands of their doctors and nurses.

O Lord Almighty, You heal all diseases by Your word alone. You chastise with pity and heal because of Your goodness. Grant aid to Your servants, Kosta the priest and Pauline the presvytera, and lift them up from this bed of pain and sickness. Through Your mercy and in Your will, give health and full recovery. We ask this in Your Name.

The family appreciates your love and prayers.
Your NSP Board

The Real 'Stairway to Heaven'

Dear Parish Faithful & Friends in Christ,

A pop-culture awareness that has staying power over about a forty-five year period is an immediate recognition of the song titled "Stairway to Heaven."

 

Even those born well after the date of the song's initial appearance (1972) know that it was written by the now-legendary rock group Led Zeppelin.  I, for one, will openly "confess" to seeing and hearing this song performed live more than once!  I even recall reading an article that somehow managed to calculate that - up to a certain date, at least - it was the most-played song in rock radio history. Yet, I further recall hearing once that the members of Led Zeppelin were "sick and tired" of their famous song!

If not quite arresting, the title is at least attractive. Perhaps it awakens a vague longing deep within our soul: Is there a "stairway to heaven?"  Some sort of path to another reality that lifts us above the mundane and everyday cares of life?  Was there some formula hidden within the song's lyrics that pointed to that alluring path?

Admittedly, I always found the lyrics rather opaque and esoteric. (Certain members of Led Zeppelin were clearly taken by the esoteric and fantastic, obvious from some of their other songs).  Perhaps that simply added to the song's charm as devotees spent inordinate amounts of time and energy trying to decipher or unpack the tantalizing meaning of the song just beyond our grasp. A lot of pseudo-serious literature was actually generated - and passionately argued about - back then offering various interpretations of "Stairway to Heaven's" meaning. And the song did have a compelling energy behind it as its slow beginning moved toward a crescendo of a driving and now classic rock guitar solo. 

Yet, the famous "Stairway to Heaven" is so contextualized in a moment of long ago pop culture history, that "it makes me wonder" what the heady commotion was really all about. After forty-five years, it is now just another very recognizable "rock classic;" or, to say that in a slightly more deflating manner, just another "oldie."  For some, it may serve to awaken a certain nostalgia for the past. Or, for others, to a past that they would like to forget!

Certainly no one is drawn to analyzing  those opaque lyrics which really had nothing much behind them in the first place. Obscurity is often mistaken for depth. However, this is not the place to come down on Led Zeppelin and their famous song from the past.  Everyone, including the members of the group, have certainly "moved on."

These brief comments on the song "Stairway to Heaven" were prompted by the fact that on the Fourth Sunday of Great Lent we commemorate St. John Climacus, austere author of the famous treatise The Ladder of Divine Ascent. 

I refer to St. John's spiritual classic as the real "stairway to heaven," because after many centuries it is read to this day with great seriousness and pious devotion by Christians as precisely a sure guide to the Kingdom of Heaven. In fact, St. John offers a fine definition as to what it means to be a Christian: 

A Christian is an imitator of Christ in thought, word and deed, as far as this is humanly possible, and he believes rightly and blamelessly in the Holy Trinity. (STEP 1)

St. John was writing for monks, but to the married Christian he had this to say:

Do whatever good you may. Speak evil of no one. Rob no one. Tell no lie. Despise no one and carry no hate. Do not separate yourselves from the church assemblies. 

Show compassion to the needy. Do not be a cause of scandal to anyone. Stay away from the bed of another, and be satisfied with what your own spouse can provide you.

If you do all of this, you will not be far from the kingdom of heaven. (STEP 1)

More specifically, the abiding popularity of his famous treatise is all the more apparent for Orthodox Christians, for as Archbishop Kallistos Ware writes:

With the exception of the Bible and the service books, there is no work in Eastern Christendom that has been studied, copied and translated more often than The Ladder of Divine Ascent by St. John Climacus. 

Every Lent in Orthodox monasteries it is appointed to be read aloud in church or in the refectory, so that the monks will have listened to it as much as fifty or sixty tines in the course of their life.  

Outside the monasteries it has also been the favorite reading of countless lay people in Greece, Bulgaria, Serbia, Russia, and throughout the Orthodox world.  The popularity of The Ladder in the East equals that of The Imitation of Christ in the West, although the two books are altogether different in character.  

(Introduction to The Ladder of Divine Ascent, p. 1)

The great abbot of Mt. Sinai (+c. 650) writes with clarity and depth about the interior "withdrawal" from worldliness; the struggle with the passions; the acquisition of the virtues; and the final ascent of the soul into the realm where faith, hope and love are the final stages of that ascent that prepares the believer for the incomprehensible glory yet to be experienced when God will be "all in all:"    

Love, by its nature, is a resemblance of God, insofar as this is humanly possible. In its activity it is inebriation of the soul. Its distinctive character is to be a fountain of faith, an abyss of patience, a sea of humility ...    Love grants prophecy, miracles. It is an abyss of illumination, a fountain of fire, bubbling up to inflame the thirsty soul. It is the condition of angels, and the progress of eternity. (STEP 30)

St. John's work clearly betrays the monastic milieu from which it emerged, but since those very passions that plague us remain unchanging; and since the very virtues we struggle to acquire also remain unchanging; and since our goal is the Kingdom of Heaven, then his writings more importantly have a timeless and eternal quality to them. Such a text is never really "dated." It does not belong to a particular movement or fad. The Ladder is an enduring monument of spiritual depth that flows from the Gospel. Thus, its singular characteristic and popularity as an enduring classic.

Now, St. John himself was inspired by the vision of the Patriarch Jacob of a ladder stretching from earth to heaven "and behold, the angels of God were ascending and descending on it!" (GEN. 28) Christ refers to this same vision in JN. 1.  St. John will develop this image with greater detail and this is a very effective teaching tool, for again to refer to the words of Archbishop Kallistos: 

His ladder has thirty rungs or steps, one for each year in the hidden life of Christ before His baptism. John's ingenious use of the ladder-image soon became part of the spiritual imagination of the Christian East, and is frequently represented in panel icons, refrectory frescoes and illuminated manuscripts.  (Introduction, p. 11)

I cannot in the brief space of a meditation offer a detailed outline of The Ladder. I believe the best version available in English translation to be that which belongs to The Classics of Western Spirituality series:  John Climacus - The Ladder of Divine Ascent, translated by Colm Luibheld and Norman Russell, Introduction by Kallistos Ware, Paulist Press, 1982.  

I further believe that this would be an invaluable acquisition for one's library, and it could be read slowly and prayerfully over an extended period of time. Some of the book's content may appear foreign, but there will be so much that will resonate deeply and stay with the serious reader that what is foreign will seem unimportant.  

However, there is an extraordinary passage in Step One that so beautifully captures the meaning of the Gospel, and of God's love of his creation and creatures, that I would like to share at least this much.  This passage takes on an even greater meaning when we recall that St. John was fiercely ascetical and at times impatient with false teaching. But here he is truly expansive and he embraces all of humankind: 

God is the life of all free beings. He is the salvation of believers and unbelievers, of the just or the unjust ... of monks or those living in the world, of the educated or the illiterate, of the healthy or the sick, of the young or the very old.  He is like the outpouring of light, the glimpse of the sun, or the changes of the weather, which are the same for everyone without exception. "For God is no respecter of persons." (Rom. 2:11)

Although employing what is essentially identical images, I believe that we can say with real assurance that The Ladder of Divine Ascent is on much, much firmer ground and has greater staying power than whatever is quite the endpoint of "Stairway to Heaven."  In fact, I may be reproached for even making the comparison! Yet, the association of images, and further reflection on the surrounding "culture" that produced each work - and which is embodied within each work - came to mind as we move into the Fourth Week of Great Lent.  

In an age of post-modernism and shifting narratives that compete for our attention, there is nothing quite like the "rock" on which the Gospel is firmly planted and not to be moved; while other enticements built on the shifting sands of impermanence are swept away by time (MATT. 7:24-27). 

St. John built his house on the Gospel and thus continues to nourish us to this day with his wise counsel: 

Baptized in the thirtieth year of His earthly age, Christ attained the thirtieth step on the spiritual ladder, for God indeed is love, and to Him be praise, dominion, power.  In Him is the cause, past, present, and future, of all that is good forever and ever. Amen. (Concluding "Brief Summary and Exhortation")