From Mother Christophora: 'Pandemic Ponderings - Pascha - One Year Later'

 

Dear Parish Faithful,

CHRIST IS RISEN!        INDEED HE IS RISEN!

Pascha - The Thirteenth Day

 

I have included the link to quite a meditation/reflection from Mother Christophora of the Holy Transfiguration Monastery in Ellwood City, PA. The title is intriguing - "Pandemic Ponderings Pascha - One Year Later." It is deep reflection on what this last year has meant for all of us. But Mother Christophora asks the question: What does it mean to call this later year "crazy?" Or, better, is it legitimate to use that term? Can our Orthodox faith take us beyond such a description into another realm of understanding? How does the paschal mystery shape our understanding and experience of such trials? I will let speak for herself in what she writes:

https://www.oca.org/reflections/misc-authors/pandemic-ponderings-paschaone-year-later

When restrictions are lifted at the monastery, I would recommend this is a place to go with "vacation time." It will bring rest and joy to the soul, though the "entertainment" level is not very high.

 

A Grim Milestone

Dear Parish Faithful,

We were informed earlier this week that over 200,000 lives have now been lost to COVID-19. No other country in the world has suffered as many deaths. For us as Americans, that is an unprecedented death toll from a virus since the great flu epidemic of 1918. And, by the end of the year, that total will climb even higher. We have also been informed that 70% of those who have died are over the age of sixty-five. Though that still leaves about 60,000 deaths for those under that age. 

 

There is a subtle and not-so-subtle attempt to make us feel better that it is mostly "old people" who have died. Obviously, if the death toll was primarily of children and young adults it would be an almost unendurable tragedy that would leave many of us profoundly shattered. So, there definitely is a difference between the deaths of older people compared to the deaths of children and young adults. (And yet we should recall that some children have died from COVID-19). Just think of attending a funeral for a young child or an elderly person. The impact is quite different, we would all agree. 

Nevertheless, to find comfort in the fact that a high percentage of the coronavirus deaths are of the elderly can leave us indifferent to that rather staggering death toll of 200,000, or to assuming the attitude that COVID-19 "is not so bad, after all." Or, it could even create a false sense of security, seen in the many images throughout the summer of large groups of younger people enjoying a beach party, or else partying in close indoor quarters without a mask on in sight. The mindset may be: "I am young and healthy, so if I get sick I will surely survive this." A bit of a gamble, actually. (I do recall the sad image in a news spot of a twenty year old who on his deathbed from the virus said: I made a mistake). 

 

Of course, this in turn may reflect a blissful indifference toward those "old people" who may contract the virus from proximity to the younger ones who bring it back into their homes or communities, and who may die in the process. Be that as it may, I think we have to maintain an awareness of how these "older people" have died - not only in great distress being hooked up to a ventilator; but in loneliness and isolation, not surrounded by a single loved one. All those years of togetherness and deeply loving relationships; and then, in the end, there is no one there by your side. How painful is that for everyone involved? How many stories have we heard by health-care workers of how shaken they were witnessing these types of death; and of their own efforts to bring comfort to these dying patients.  Did the age factor bring these health-care workers some consolation?  

So, I believe that we have to respect the fact that in a relatively short span of time, over 200,000 human beings - fellow citizens - lost their lost their lives to COVID-19. It is a grim milestone, indeed, and we hope that all of the departed are now in the hands of God.

 

A Six Month Anniversary

 

Note: Fr Steven sent this as an email to the parish on September 8. We are posting it here, and on our parish page on the Coronavirus.

 

Dear Parish Faithful,

 

March 8 - September 8

 

Today is the Feast Day of the Nativity of the Theotokos. Yesterday evening we celebrated the Vesperal Liturgy, and attendance was rather thin (because of Labor Day?). Be that as it may, it is truly a joyous feast as we annually greet the birth of Miriam of Nazareth - arguably the most well-known woman  in history - with a festal celebration. Her nativity announces her ultimate destiny as the Theotokos or "God-bearer." For those who would like to study this in greater depth during the time of the feast (September 8-12), here is a link to our wonderful resource page on our parish website: 

https://www.christthesavioroca.org/theotokosnativity

September 8 is also exactly six calendar months from our last full Liturgy in the church on March 8, the Sunday of Orthodoxy. Later that day, we gathered for the Sunday of Orthodoxy Vespers at St. George Serbian Orthodox Church; but from that day forward we entered the "pandemic era" of national, social, and ecclesiastical life. Hard to believe that for this last Holy Week and Pascha there were only three of us in the church. Yet, to sound upbeat, we now have ten times that number in church -  a sign of some progress - but we continue to be restricted as we hopefully await further expansion of our worshipers as time unfolds. (A further hope is that we do not experience a Labor Day induced "spike" of the coronavirus). 

 

My pastoral hope is that the exhortation of the Apostle Paul, heard at last Sunday's Liturgy, continues to resonate in our minds and hearts: "Be watchful, be firm in the faith, be courageous, be strong. Let all that you do be done in love." (I Cor. 16:13-14) As I said at the Liturgy, herein is the whole moral, ethical and spiritual teaching of the Gospel distilled into this short exhortation of the great Apostle. It is meant for all Christians at all times, but these words should resonate all the more as we remain "watchful" during our current health crisis. The deepest truth is that if we live, or if we die, we remain with Christ: "For I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus or Lord."  (Rom. 8:38-39) The upcoming Feast Day of the Elevation of the Cross will further reinforce this profoundly consoling passage of the Apostle Paul.

Within the ongoing life of the parish, we now have a new sign-up system for you to employ so as to be as regular as possible in being present at the Liturgy on Sunday mornings and feast days. This is now easily accessed from the home page of our parish website. In the process, let's try not to forget the service of Great Vespers on Saturday evenings and on the eve of most feasts. I was hoping that since we are facing the current restrictions, that many of you would be eager to be in church and worshiping, and Great Vespers offers us that opportunity. That has not materialized so far, and that is rather disappointing. Getting back to the Liturgy, please keep Confession in mind. We are back to in-church confession, done in such a way that we practice the required social distancing.

• We will continue to make all the services available at least for "viewer participation" through both zoom and facebook. I believe that the reception and consistency on both are much improved.

• We will further continue with periodic ongoing "Orthodox Zoom Classes." We recently had a lengthy Bible Study and we will soon have a three-part session on I Cor. 15 and the resurrection from the dead. In the Fall, I am looking forward to choosing a book for our Fall Adult Education Class.

• We are currently gathering data for a desired resumption of our Church School life. The goal would be to meet on Saturdays twice a month in the church hall and Education Center, again keeping social distancing in mind. Parents will very soon be contacted about this. The success of restoring the Church School to some measure will depend on the commitment of the parents and children.

• I realize that we continue to have a fair number of parishioners who are not ready to return to liturgical worship. If that is the case, then I encourage you to avail yourselves of the items just listed above. That will help keep you connected. I also offered another method of receiving the Eucharist recently. Please get back with me if that will work for you. 

• And all of us need to continue our prayer life and scripture reading at home.

March 8 - September 8 is not exactly the "six month anniversary" that will warm one's heart, but it is reality as we know it today. COVID-19 has disrupted our lives, and has caused fear, frustration and boredom, to mention just a few reactions that trouble us. But, as Orthodox Christians, let us "stand firm in the faith" as we await better times for our nation, our family and friends, and for our parish community. 

The Leavetaking of Pascha and the Ascension of Christ

Dear Parish Faithful,

Christ is Risen!

Indeed He is Risen!

 

 

 

The Leave-taking of Pascha is Approaching - The sacred forty days during which the Church expresses the paschal joy of Christ's Resurrection is just about over, as the Leave-taking will occur this coming Wednesday. 

 

For forty days we proclaimed that "Christ is Risen from the dead, trampling down death by death, and upon those in the tombs bestowing life!"  Of course, the Church always proclaims the Resurrection of Christ as that astounding event - an event that even transcends the very notion of the historical - is the very basis for the existence of the Church. Yet, during the paschal season the intensity and depth and breadth of that proclamation stands out within our liturgical life. 

 

I have included the link below as a fine example of how the paschal troparion is sung in a seemingly endless variation of musical styles. I believe the link below takes us into the world of the Georgian Orthodox Church (please correct me if I am mistaken). I further believe that the presentation is dependent upon the current pandemic, as the "choir" is a medley of isolated voices coming together with a wonderful sense of harmony and coordination via today's technology. A fine blend of the traditional and the contemporary. I believe you will enjoy it. 

https://www.youtube.com/watch?v=BYwnhXCZ_lY&feature=youtu.be  

Although we bid farewell to Pascha, we now anticipate the two great feasts of Ascension and Pentecost, without with Pascha loses its power and purpose. 

 

The Feast of Ascension - somewhat neglected and overlooked - will also mark our parish return to the celebration of the Divine Liturgy and thus of the Eucharist. We are still quite restricted in our actual worshipers in the church, but we are certain that we are moving toward a fuller reopening in the days ahead. 

 

We have some great resources on our parish website for Ascension, including many beautiful icons and some "classic" articles on the meaning of the feast. I would highly recommend that you carefully read the article by Fr. George Florovsky that you will find posted there. You will never look at the Ascension the same way once you read Fr. Florovsky!

https://www.christthesavioroca.org/ascension

Memorial Day - So far we are enjoying a beautiful Memorial Day here in the tri-state area. I hope you all enjoy the day as well as possible. At yesterday morning's service we added a short Memorial Service for the departed in honor of this civil observance. We prayed for both men and women who have lost their lives in military service to their country. It is a genuine sacrifice. Those are painful and unforgettable losses especially for the family members who have lost someone in this manner. Presvytera and I still vividly recall the funeral of a young man in our parish in Detroit who was killed in Vietnam many years ago now. Perhaps everyone else has such a painful memory. But we also prayed yesterday for the countless innocent victims of war - men, women and children - caught up in the horrors of occupation, combat, rapacity, reprisals and simply wanton destruction. Innocent victims are not "collateral damage" - they are all human beings who became tragic victims of causes far beyond their capacity to control or escape. However we approach the concept of a "just war," deep down we all know that "war is hell" as it has been strikingly captured once and for all in that timeless definition. 

We should not lose sight of the connection between the paschal nature of the Church's witness to the world and Memorial Day - or any Memorial Service.  "Memory Eternal" is not a pious phrase reminding us that we will always retain "good memories" of our lost loved ones. It is a bold affirmation that every human being is contained within the "memory" of the eternal and loving God who has revealed Himself most fully in Christ. If a human being is eternally "remembered" by God, then that person is never lost to the ravages of history and time. The Resurrection of Christ - the passage from death to life - is the eternal pledge of the gathering together of all human being from ages past in the Memory of God.

 

 

 

Facing our (Worst) Fears

Dear Parish Faithful and Friends in Christ,

"For I am sure that neither death, nor life, not angels, nor principalities, nor things present, nor things to come, nor powers, not height, nor depth, nor anything else will be able to separate us from the love of God in Christ Jesus our Lord." (Rom. 8:38-39)

I cannot find the exact citation at the moment, but I recall that St. John Chrysostom once said/wrote that, as human beings, we have three major fears: 1) poverty; 2) illness: and 3) death. And what we fear we do our utmost to avoid.  We are surrounded by this fearful triad in such a way that we cannot ignore, try as we might, the dangers to our well-being that they persistently threaten us with. Poverty and illness can be thoroughly debilitating, but both can be overcome. Yet the finality of death is inescapable, and for this reason it remains the greatest of our fears, with only its postponement as our most realistic goal. For this reason, we all maximize our capabilities and strategies so as to hold these three fears at bay. 

Now, as a Christian pastor, preacher and theologian, St. John went on to say that through our faith in Christ, we need to always remember that none of these three fears - or perhaps we should say "realities" -  can keep us from God. The poor person can still believe in and trust God. The one who is ill can turn to God with patience and prayer. Even death itself is not a barrier between ourselves and God because the death and resurrection of Christ have removed the "sting of death," and transformed death into a passage to God. 

All this leads St. John to the conclusion that there is only one thing to actually fear - and that would be sin! And for this reason: it is sin that creates the barrier that keeps us away from God. If, therefore, you come to the realization that the supreme good in life is closeness with God, then you realize that there is nothing in this world that can undermine that relationship but sin itself, that "missing of the mark" that frustrates our relationship with God. Poverty, illness and death itself cannot keep us from God, but sin can and will. Ultimately, a profoundly encouraging insight by a deep Christian thinker and pastor.

I should add that in no way did St. John brush aside the terrible effects upon living human beings of poverty, illness and the fear of death. He tirelessly preached to his flock about its responsibility to alleviate the crushing burden of poverty that others are suffering from; or to deeply sympathize and assist those who are struggling with any kind of illness or physical defect. He knew firsthand about the harsh environment of a sprawling cosmopolitan setting and how the well-to-do and healthy members of that society can coldly ignore the sufferings of others - even among his Christian flock. He knew the grip that the fear of death terrorized his same flock with. Poverty, illness and death were daily realities that he contended with when both a presbyter and then bishop in the cities of Antioch and Constantinople. All the more so, then, as a preacher would he exhort and seek to keep the image of Christ alive and burning within the minds and hearts of his flock. For St. John, only faith in Christ could dispel, or at least weaken, those fears.

As to our fears today, the same is true for us as there is "nothing new under the sun." What is different in our immediate present is just how these three fears have been so forcefully - if not brutally - brought to our attention with the spread of the coronavirus. 

This global pandemic has brought these three realities to the surface in a way that most people have probably not experienced in their lives before today. Life goes on in our homes and families, but our conversations, the news that we hear, and our very thoughts are fixated on the things we are contending with - poverty, illness and death. These fears that we can more-or-less hide from within the quotidian events of "normal life" have been thrust before our troubled and anxious gaze. Unexpected unemployment is afflicting a huge segment of our society, to the point that it is being compared to some of the great recessions of the past.  This raises the specter of poverty, even with the social programs and government assistance that are meant to alleviate the pressures of that possibility. We know further of how unemployment undermines self-confidence and self-worth leading to depression over the uncertainty of the future. Hence, the eagerness to re-establish normalcy so as to "get back to work." As over a million Americans have been infected with the coronavirus, and as we hear some of the horrific stories of people who have been ill, we then all the more fear our own exposure so that now our "neighbor" is the very person that must be avoided and kept at a distance. We can no longer invite other persons into our "space." And with over sixty thousand American deaths as of this writing, the reality of death is no longer a remote inevitability postponed for a far-distance future; but something brought to our attention on a daily basis. Thus, as St. John Chrysostom taught centuries ago, we are indeed facing our worst fears today.

There may exist a misplaced piety among Christians that claims that any fear in the face of any danger is somehow indicative of a lack of faith. The person who believes in Christ should be fearless, according to this approach. And there is support for such a position found in the Scriptures: "that through death he (i.e. Christ) might destroy him who has the power of death, that is, the devil, and deliver all those through fear of death were subject to lifelong bondage" (Heb. 2:14-15). A firm belief in Christ's victory over death is our path to freedom for its fearful grip. 

And yet, in that same Epistle to the Hebrews, we hear of Christ's agony - and fear - in the Garden of Gethsemane in deeply moving terms: "In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard for his godly fear" (Heb. 5:7). Even the Son of God agonized over his messianic ministry of passing through "the valley of the shadow of death." There is apparently an inevitable tension between a stance of fearlessness before the reality of death; but also of a genuine fear of death while "in the flesh." I would think that most Christians live within that tension. Christians believe that Christ has "trampled down death by death." This is the faith that we live by and which we proclaim in our liturgical assemblies, especially when receiving the Eucharist.  But we will face our own "agony" and fear when faced with the prospect of death. Perhaps we all share that poignant cry from the Gospel:  "I believe, help my unbelief!" (Mk. 9:24). Those Christians who attempt to intimidate "weaker" Christians into "proving" that they have faith even when fearful, are clearly lacking in charity.

St. John Chrysostom was right: we fear 1) poverty; 2) illness; and 3) death. We can call this (fallen) human nature or the human condition.  Any such terms are applicable. If our anxieties and fears have been heightened to a greater of lesser degree during this coronavirus pandemic, it need not cause us further anxiety concerning our faith, or a debilitating discouragement that we are not being faithful enough. 

To see our weaknesses is not meant to discourage us. In fact, it should encourage us to be honest about ourselves, so as to face and wrestle with our fears. Perhaps like the patriarch Jacob in that mysterious event when he wrestled with an angel, that is how we can overcome them. We know our weaknesses, now we need to avail ourselves of those "tools" from within the Church which, when humbly turned to, can build up our faith: prayer, the Scriptures, Repentance, Confession and the Eucharist (when available again!). Otherwise, our social isolation will only create spiritual fatigue and emptiness. We cannot afford to wait until life returns to normal to then resume our "religious lives" in church. On the contrary, St. Paul exhorts us: "Behold, now is the acceptable time; behold now is the day of salvation" (II Cor. 6:2). And elsewhere: "I can do all things in Christ who strengthens me" (Phil. 4:13). 

I believe being brought face-to-face with our fears is a painful lesson in humility. The French Orthodox theologian, Jean-Claude Larchet says this with great insight:  

Illness is an opportunity for each person to experience his ontological fragility, his dependence, and to turn to God as the one who can help overcome it: if not physically (for there do occur, in response to prayer, miraculous healings), then at least spiritually, and give it a meaning by which one builds oneself up, and without which one only allows oneself to be destroyed.

To be humbled is not to be discouraged. To put that another way: I do not believe that God works through discouragement. But I do believe that strengthened by the grace of God, we can work through discouragement in any form that it may assail us. Realizing our dependence on Christ - "For apart from me you can do nothing" (Jn. 15:5) - teaches us to be humble. We therefore cannot judge anyone else - including all of those "unbelievers" who live in our midst.

There is something to learn about ourselves, the world around us, and "life" itself, as we face a multitude of fears during this coronavirus crisis in which we are immersed. The process may be painful, but the results are positive. We are learning to care for and to love each other, to more fully appreciate the "little things" in life, to take nothing for granted - including tomorrow - and to deeply sympathize with the sufferings of others. 

On the pastoral level I am hoping that this includes a deeper awareness of our dependence on God. St. John Chrysostom knew our fears, but he also knew how liberating it is to believe in Christ. We may realize this today as never before: "Jesus Christ is the same yesterday, today, and for ever." (Heb. 13:8). A contemporary Orthodox theologian, Fr. John Breck, expresses this timeless Christian hope as follows:

I hope fear of the coronavirus will lead all of us to recognize "the one thing needful:" to focus eyes and heart beyond the immediate threat, and upon the beauty, peace and joy of the Kingdom of God.  If our suffering enables us to "participate in Christ's own afflictions" (Col. 1), then we can look forward to physical death — however it may occur — not only as liberation, but as a very real transformation from "this body of death" to a spiritual body with eyes to contemplate forever the glorious Face of the Risen Lord.

Archpriest Steven C. Kostoff

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

 

 

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

Further Guidance on limiting our attention to the Coronavirus

Dear Parish Faithful,

Here is a helpful "follow through" based on what I wrote earlier this morning, yet said much more emphatically! Sounds like excellent spiritual advice. What the bishop says is reinforced by the World Health Organization.

Fr. Steven

_____

Bishop Luke’s Directive to the Holy Trinity Monastery and Seminary and the wider Jordanville community:


https://jordanville.org/news_200328_1


Dear Brothers and Sisters in Christ members of the Holy Trinity Monastery community!


Greetings in the Lord!

It has come to my attention that many are suffering from some form of stress induced psychosis as a result of the recent epidemic. This is characterized by continual worry, nervousness, anxiety, faintheartedness, panic etc. One of the causes for this spiritual malady is an obsession with news concerning the epidemic. This is confirmed by the world mental health organization, "The World Health Organization has a recommendation for mental health: only check the news once or twice a day."

I am issuing a directive to all members of our Holy Trinity community to limit themselves to no more than 15 minutes a day informing themselves about the epidemic.

The Lord commands,"Let not your heart be troubled..." We create our own spiritual problems by our obsession with these issues which do little positive towards our hope for salvation.

As true Orthodox Christians preparing for eternity, spend the extra time in heartfelt prayer, spiritual reading and other good works!

Love in Christ,

+ Bishop Luke

Abbot, Holy Trinity Monastery,
Bishop of Syracuse (ROCOR)

Monday Morning Reflections - Keeping Lent at Home

Dear Parish Faithful,

The Lord is mu light and my salvation;

   whom shall I fear?

The Lord is the stronghold of  my life;

   of whom shall I be afraid?  (Ps. 27:1)

The Sun is Shining! - The days have been beautiful with the sun shining to lift up our spirits. I hope it continues. Perhaps a good time to catch up with work around the house. But I hope even more that everyone is well. We are perhaps now fully realizing what Jesus was getting at when He basically taught us to approach life "one day at a time." I again ask: Is anyone in need of any assistance? If so, please do not hesitate to let me know. Please continue to communicate with one another.

Fourth Sunday of Great Lent - On this Sunday, we commemorate one of the truly greatest of our spiritual writers, St. John of the Ladder. His book, The Ladder of Divine Ascent (hence the title given to him) remains possibly as the classic of Orthodox spirituality. Here is a link to a brief summary of St. John's life:      https://www.oca.org/saints/lives/2020/03/30/100943-venerable-john-climacus-of-sinai-author-of-the-ladder

A St. John Chrysostom Type Question? - If St. John were to pose a question to us in today's chaotic times, I think he would ask something like this: Are you reading the Scriptures, Lives of Saints and Orthodox literature as much as you are reading up on the coronavirus or spending time on various forums of social media? With his rhetorical skills he would challenge - or perhaps even chastise us all - for any lack of caring for our "souls" at a time when we are so anxious about our bodies. He would most probably refer us to the words of Christ in Matt. 6:25-34. With our travel and gathering restrictions, we are unable to assemble in church, thus making it all the more imperative that we find a balance in our homes between our necessary daily preoccupations and the tools given to us by the Church to nurture our spiritual life at a time when so much in our lives has been disrupted. I again make the point that our domestic practice of observing Great Lent will offer structure and discipline to our lives when things are "out of sync."

I understand that now the "social distancing" mandate will be in effect at least through the month of April. It thus seems virtually certain that we will not be able to gather in church for Holy Week and Pascha. Painful just to write that! Who would have thought that just a few weeks ago? I will do my best to offer at least an edited version of the Holy Week services in the church with presvytera Deborah. By then, I will have figured out zoom or we will stream the services. I would also highly recommend purchasing all of the Holy Week and Pascha booklets that contain the full text of the services. These booklets, the same ones that we use in church for the services, are ideal for maintaining a semblance of Holy Week in our homes. Through the text of these services, we can follow Christ from Palm Sunday to Golgotha, and then to the empty tomb.I believe that some of you already have this set. Be that as it may, here is a link to St. Vladimir's Press - hoping, of course, that the press is still mailing out orders. The price is quite reasonable for about ten or so booklets. 

https://svspress.com/lenten-service-books-package/

Does the Lord continue to sleep?

Dear Parish Faithful,

Remember, O Lord, those who are absent for honorable reasons. Have mercy on them and on us according to the multitude of Thy mercies.

~ Liturgy of St. Basil the Great

Today is the Fourth Sunday of Great Lent and we commemorate the great ascetic and spiritual teacher, St. John Klimakos (of the Ladder). However, every Sunday is first and foremost the Lord's Day, or the Day of Resurrection, for the Lord Jesus Christ was raised from the dead "on the first day of the week." In the Kontakion appointed for Tone 8, which we just chanted in the Service of The Typika this morning, this truth reverberates loud and clear:

By rising from the tomb, Thou didst raise

the dead and resurrect Adam. Eve exults

in Thy Resurrection, and the world

celebrates Thy Rising from the dead, O

greatly Merciful One!

This is the Christian hope that is the ultimate basis of our Faith: that the "sting of death" has been removed by the Death and Resurrection of Christ. However, the path to the Resurrection must go through the Cross. There is no other way. In order to rise from the dead, Jesus had to willingly and obediently ascend the Cross "in the flesh." That was the "cup" from which he had to drink, as this was the fulfillment of the divine economy, known to God from all eternity. 

Therefore, as we pass through these Sundays of Great Lent, and as we get closer to Holy Week, the appointed Gospel readings from St. Mark (8:34-9:1; 9:17-31; 10:32-45) for the final three Sundays of Great Lent focus on the three passion prophecies of the Lord. Jesus was not taken unawares of His impending passion.  (However, we must never lose sight of the fact that each of these passion prophecies culminates with an equal prophecy of the Lord's rising after three days). As Jesus set His face boldly toward Jerusalem and His appointed destiny with the Cross as the Suffering Servant of the Lord, He prepared His disciples for what was preordained to happen in the Holy City (Mk. 10:32).

"O faithless generation . . ."

This morning, we heard the second of those passion prophecies, following  the  dramatic  healing of the boy tormented by a "mute spirit" that often drove him toward self-destructive behavior: "The Son of man will be delivered into the hands of men, and they will kill him; and when he is killed, after three days he will rise." Again, Jesus is in control as He knows the will of His heavenly Father. But what is the response of His disciples to this prophecy: "But they did not understand the saying and they were afraid to ask him." 

In the dramatic episode of the healing of that young boy, Jesus was forced to rebuke His disciples by saying: "O faithless generation, how long am I to be with you? How long am I to bear with you?" It is my humble opinion that these words apply to each and every generation of Christ's disciples down through the centuries. And that probably includes all of us. It is a real struggle to be faithful, or so it seems to the vast majority of us.

"The Lord continues to sleep . . ."

As St. Gregory the Theologian said in the fourth century, when a famine was raging in his native land: "the Lord apparently continues to sleep" (see Mk. 4:38). And now, with a raging coronavirus threatening one and all; and as we await and brace ourselves for it to strike our tristate area with its peak wave, it is a challenge to remain faithful as our fears and anxieties are perhaps intensified; and as we may join St. Gregory in thinking that the Lord continues to sleep. But as the Lord then "awoke" and stilled the storm, so we believe that that will occur yet again as "peace" and a "great calm" will again be enjoyed by us all (Mk. 4:39). But for the moment, the storm continues to threaten us.

The days ahead promise no immediate relief, but only further dangers. We need to be cautious and careful. Yet, from our Orthodox Christian perspective, we emphatically believe that "God is with us;" and that God is not "angry" with us if our faith was ever to waver, but rather that God "is compassionate and merciful, long-suffering and of great goodness." The God who raised Jesus from the dead, is the God whose love is without limit.

This is an unprecedented event for the entire world. We trust that our scientists, specialists, and health care personal are doing their utmost to limit the extent of the coronavirus pandemic. We continue to pray for them and to cooperate with their guidance as they attempt to lead us through this crisis with their expertise. We also continue to pray for and support each other. And, as Christians, we continue to place our faith in the God who redeemed and saved the whole world - for the "life of the world"- in Christ Jesus our Lord.