Learning the Fathers

Dear Parish Faithful,

I would like to review a few pastoral suggestions that I made in last Sunday's homily that concentrated on "the Holy Fathers." We were commemorating the holy Fathers of the Seventh Ecumenical Council (Nicea 787), but I expanded the subject by speaking of the definitive role of all of the Seven Ecumenical Councils in our dogmatic Tradition; and of the prominent role of the Church's great theologians who articulated that Tradition, thus entering the ranks of the holy Fathers in the process. My pastoral concern is that too many of the faithful are too unaware of these great figures of the Church. If asked, what do you know, or what can you relate about the following list of some of the greatest of the Fathers?

• St. Ignatius of Antioch
  
• St. Justin the Martyr
• St. Irenaeus of Lyons
• St. Athanasius the Great
• St. Basil the Great
• St. Gregory of Nyssa
• St. Gregory the Theologian
• St. John Chrysostom
• St. Cyril of Alexandra
• St. Maximus the Confessor
• St. Symeon the New Theologian
• St. Gregory Palamas

As Orthodox Christians, knowing these great Christian thinkers that we call the holy Fathers is equivalent to any American citizen knowing something about George Washington, Thomas Jefferson, John Adams, James Madison and Abraham Lincoln. They are that formative of our entire theological Tradition. Their faces do not turn up on various denominations of currency, but they do appear on the holy icons that adorn our churches and that we venerate with love and respect. They deserve our attention and appeal to them as our teachers in the Faith.

I would, therefore, make the following pastoral suggestion that may begin the process of familiarizing ourselves with these great saints: for every book, article, or internet posting that you devote to an historical figure, politician, entertainment personality, or sports figure; spend the same amount of time and energy looking up the Holy Fathers listed above, and learn about their lives and teaching. This will introduce a sense of balance into our lives; bring the saints to life; and help transform curiosity into a deep learning experience. To "Google" any of the Fathers listed above, is to probably find a bewildering number of "hits." We could search through the many excellent links on our parish website: www.christhesavioroca.org, or at www.oca.org Thus, we may also transform "internet surfing" - often a waste of time if we are honest - into the discovery of a world of knowledge and wisdom that will be both exciting, stimulating and spiritually fruitful. Here are servants of God that were not interested in self-promotion, ego-gratification, or obscene salaries. They teach us about commitment to Christ to the point of suffering. Or how to search the Scriptures that will reveal Christ to us to an ever-deepening degree of fulness.

The world is running out of "heroes." It seems to be "every man for himself." Our children can grow to love the saints with a bit of encouragement, and thus discover the qualities of a real hero and find a human image that puts love of God and neighbor before all else. If we piously venerate the icon of a particular Holy Father, or any of the saints, let us also know something of the life that resulted in their glorification and rightful place in the life and memory of the Church.

Fr. Steven

Webservant's Note: The names of the Holy fathers above are linked to respective articles on OrthodoxWiki. As Fr. Steven noted in his meditation, our own website is also an excellent resource, as is the OCA website (links in text above). Other sites recommended for learning about the saints are abbamoses.com and the online version of the Prologue of Ochrid.

A Monastery Pilgrimage

Dear Parish Faithful & Friends in Christ,

Turning into the narrow monastery driveway at around 10:00 p.m. this past Thursday evening, presvytera and I were certain that it was "lights out" at the monastery and that the rest of sleep had descended on everyone. After all, the mothers and sisters begin Matins at 5:00 a.m. and their rule of prayer in their respective cells begins well before that. Yet, as our headlights cut a path of light in the darkness, there was the illumined figure of Mother Gabriella standing at the end of the driveway, accompanied by the monastery dog. She was patiently awaiting our arrival. Here, already, was a taste of the monastic hospitality that one always experiences at the Monastery of the Holy Dormition in Rives Junction, MI. Mother Gabriela's beaming smile warmed us in the cool night air, and after exchanging greetings, we were directed to the St. Nicholas house, which would be our quarters for our short stay at the monastery. We didn't quite have it in us to return the favor, because we did not make the beginning of Matins at 5:00 a.m., as Mother Gabriella did as the abbess of the community. It was a long drive after a fairly long day ...

Southern Michigan in the Fall can be quite beautiful, and the monastery's rural setting only enhances that beauty since the flaming colors of the trees that surround the monastery were seemingly at their brightest and most diversely-splendid in mid-October. Leaves of golden yellow, bright orange and deep red lent a kind of "burning bush" atmosphere to the blessed grounds of the monastery. A clear, calm and lucidly bright blue sky served to further accentuate that atmosphere. A simple walk through the monastery grounds - a forested path, a small pond with a bridge spanning its two sides, or a rolling field - will calm the rushing of thoughts and endless preoccupations that drain our energies or divert our minds and hearts from the wider perspective of the joy of existence and the goodness of God's creation. One will also encounter the charming "children's garden" and the beautiful new wooden chapel that stands as a sign in the cemetery that those buried there are asleep in the Lord as they await the general resurrection. Hotels with swimming pools, room service and workout rooms may prove to be recreational; but even the briefest of visits to a monastery can help to recreate our fallen spirits and tired bodies in a way that all the conveniences and amenities of life cannot possibly do. The reason is simple: the monastery community exists to the glory of God, and since our souls 'long for God," any serious pilgrim can "feel" how constant prayer to God saturates the very atmosphere of the community. To breath that particular air is spiritually refreshing.

The Monastery of the Dormition of the Theotokos is at least twenty years old - perhaps twenty-five - if I am not mistaken. The community was formed as an extension of the Monastery of the Transfiguration in Ellwood City, PA. I recall that a group from our parish went to participate in the installation of Mother Gabriella as the new abbess in the early 90's. Although the growth of the monastic vocation is not all that promising in today's world, the monastery has remained stable with a small group of tonsured nuns. I believe that there are seven at the moment with what seemed to be another couple of novices. The building projects of the monastery have steadily come to fruition over the years. In addition to being surprised by Mother Gabriella when we arrived, we were further surprised as the walls of a large new church at the center of the monastery loomed up in the darkness. Morning revealed a very impressive structure that will rightfully dominate the space at the heart of the monastery. Groundbreaking occurred this last April, and though there is a long way to go, work on the church is moving along steadily. The goal is for the roof to be completed by the winter. I will look forward to the church's consecration. Over the years, the various monastic quarters, refectory, gift shop and guest houses have been either newly-built or restored. All are done in that monastic style that combines simplicity and aesthetic charm. In addition to having strengthened the spiritual lives of the other nuns as their abbess and spiritual mother; Mother Gabriela will leave a great legacy as a monastery builder. This takes an enormous amount of organizational and fund-raising skills.

The monastery now has a permanent priest in Fr. John who, with his wife, lives down the road in a house owned by the monastery. He is responsible for the full monastic cycle of services that of course is daily in nature and structure. The current chapel has a warm and pious atmosphere enhanced by the chanting and singing of the nuns. While there, I served the Sacrament of Anointing on Friday evening together with Fr. John. Fr. Gregory, a retired priest living near the monastery, and a deacon from Flint, MI also served. With the Seven Epistles and Gospels, together with the accompanying Prayers, this gave the service an even greater sense of fullness. There was an iconography workshop being hosted by the monastery at the time of our visit, so all together, with other visitors who came for the service, there may have been around forty persons who were anointed. A splendid Liturgy on Saturday morning, at which I was invited to serve, brought to a perfect fulfillment our participation in the community's rich liturgical life. All was fulfilled in the Eucharist that we shared together.

The meals in the trapeza (refectory) are always excellent and served with love by the various Mothers as an obedience. In these communal meals, monastic and Romanian-style hospitality combine for an enjoyable experience. The walls of the refectory are surrounded by wonderful iconographic frescoes, and this further combination of simplicity and iconographic beauty makes the trapeza a warm and inviting space. As we eat in silence, one of the nuns reads from the Lives of the Saints or another book of edifying spiritual reflection. The monastic insight here is that the soul and body are nourished together this way.

Presvytera Deborah had the opportunity to speak with Mother Gabriella alone for awhile, and she found that deeply rewarding. I, in turn, was truly blessed by seeing and speaking with Fr. Roman Braga on a couple of occasions. Fr. Roman, a genuine "elder," is now around ninety years of age, still "on his feet," and in possession of his mental faculties. With no prompting from me, he asked after my children by name. He is a confessor who suffered in a prison under the communists in his native Romania. He does have his medical problems and no longer serves as far as I could tell. However, he is at every service, prayerfully taking his place in the sanctuary. He made many humorous and warm allusions to his impending death, telling me, for instance, how the nuns continuously peer into his living quarters to make sure that he "is still here." He is fully prepared for the end of his earthly life, having spent many years in the spiritual practice of the "remembrance of death." He is the living embodiment of the Orthodox teaching on deification - a person who is luminous with the love and presence of Christ, and who imparts that presence in a tangible manner whenever he speaks with you. Christ is as real to Fr. Roman as the very air he breathes. On the one hand, this is "awe-inspiring;" but on the other hand it practically fills you with shame over your own petty flaws. I would add that he also embodies the teaching of the Apostle Paul: "Though our outer man is wasting away, our inner man is being renewed every day." (II COR. 4:16) He seems as liberated as humanly possible from the need to pretend that he will not die, or the need to cover it up artificially as we find in our death-denying culture. Less is more, but we are slow in learning that lesson about life. Or, as someone wisely said: "Enough is a feast."

I would whole-heartedly recommend, and I know that presvytera Deborah agrees with me, that a short pilgrimage to a monastery such as the Dormition of the Theotokos in Rives Junction, MI, is time wisely spent and not wasted. Breaking through our usual routines can be enlightening. Tasting of an Orthodox rhythm of life that embraces the totality of life, can then inspire us to remain faithful to that same worldview, though lived out under different circumstances.

In Christ,

Fr. Steven

Note: For a beautiful slide show of the Monastery's feastday celebrations, with Metropolitan Jonah, Archbishop Nathaniel, Bishop Mark (Antiochian Archdiocese) and Archimandrite Joseph Morris (Superior, St Gregory Palamas Monastery), go here:
http://www.roea.org/public/sv/gallery.php?ssid=47
See also:
Holy Dormition Monastery Website
OCA Page for Holy Dormition Monastery

The AMEN ~ The Work of the Faithful

Dear Parish Faithful & Friends in Christ,

That simplest of liturgically-used words - Amen - is packed with profound meaning. That means that this word must be said with care, as well as with faith and a deep and abiding sense of its significance. Here is further commentary from Hieromonk Gregorios, as he interweaves the thought of the Fathers with his own reflection:

The faithful set their seal on the doxology pronounced by the priest by singing Amen. (Amen is a Hebrew word meaning 'indeed', 'let it be so'. St. Jerome compares the singing of the Amen with thunder from heaven). With this response, the faithful accept the truth expressed in the celebrant's proclamation, and pray that they may taste the good things of the Kingdom of the Trinity.

The faithful 'conclude with Amen, and thus making everything that the priest says their own.' (St. Nicholas Cabasilas). This ending to every pronouncement of the priest signifies that what 'is lacking in the perfection of the priests is completed by the action of the people, and God accepts the least with the greatest [Ps. 113:21] in one unity of spirit. For the congregation also believes that their prayers are accepted when they join them to the prayers of the priests.' (St. Cyril of Alexandria)

With the assent of the faithful, the priest's blessing ascends to the Altar above the heavens. The faithful actively participate in the Divine Liturgy, which at every moment confirms its name: it is a work of the people. (p. 109-110)

Every single person who is at a given service should always join in with the singing or chanting of the Amen. This can be done "loudly" or "softly." I included a few words about the Amen in my booklet on the Divine Liturgy:

We may or may not choose to sing but all of the faithful, without exception, should join in the singing/saying of the AMEN which is the seal of every prayer and is a significant liturgical action. This is especially true and crucial during the consecration of the Holy Gifts, when we pray that by the power and grace of the Holy Spirit, the bread and wine offered on the altar will indeed become the Body and Blood of Christ. Each AMEN over the paten and chalice, and our triple AMEN, AMEN, AMEN, when the priest prays that this change be made "by the Holy Spirit" needs to ring out loudly and clearly as our affirmation of faith and thanksgiving in the presence of the Holy Trinity.

I remember con-celebrating at the Holy Trinity cathedral one Sunday morning in Boston many years ago, when the triple Amen from the faithful was so loud and powerful that I was initially startled and it felt as if "the walls were shaking." The Amen can have that effect when pronounced by a large gathering of the faithful, especially within the context of the liturgical consecration of the Gifts. But again, the volume is not as important as the faith and commitment to God's Kingdom coming from our minds and hearts when we seal our prayers with that sacred word Amen!

Fr. Steven

Christ is the Celebrant

Dear Parish Faithful & Friends in Christ,

In the Monday Morning Meditation, I referred to and quoted from the book The Divine Liturgy - A Commentary in the Light of the Fathers, by Hieromonk Gregorios of Mt. Athos. This remarkable study of the Liturgy offers a "petition-by-petition," and "prayer-by-prayer" commentary on the entire text of the Divine Liturgy. Hieromonk Gregorios strengthens his commentary by numerous passages from the great Church Fathers who wrote of the Liturgy over the centuries, especially St. John Chrysostom. In fact, after a concise biography of St. John, ending with his martyrdom, we are then given a short description of how the Liturgy was served during St. John's lifetime:

The end of St. John Chrysostom's holy life of martyrdom brings us to the beginning of his Divine Liturgy, for in his time the Liturgy began with the entrance of the bishop into the church and the offering of peace to the people (St. John writes: "When the bishop enters the church, he does not go up to his throne until he has wished peace to all the faithful.") The people then replied to the bishop: "And with your spirit." There followed three readings from the Scriptures: one from the Prophets, one from the Epistles and one from the Gospel Book. The bishop then preached the word of God, and afterwards prayers were said for the catechumens and the penitents. Once the catechumens and the penitents left, the doors of the church were shut. The prayers of the faithful were then said, followed by the Great Entrance and the kiss of love. After this came the Holy Anaphora, the Triumphal Hymn, the words of Christ and the invocations of the All-Holy Spirit. Finally the Lord's Prayer was said, followed by Holy Communion and the Dismissal. (p. 12-13)

Regrettably, we have lost the reading from the Prophets at a certain point in the past. This is regrettable because we are not as familiar with the Old Testament as we should be.

Hieromonk Gregorios also relates how St. John Chrysostom explains the role of the celebrant in the Eucharist:

The real celebrant of the eucharistic Mystery is Christ: He who celebrated the Divine Eucharist 'at the Last Supper is the same One who now also performs these Mysteries. We priests are in the position of servants. The One who sanctifies and changes [the Holy Gifts] is Christ.' The celebrant is the instrument of the Holy Spirit; he stands in the place of Christ.

Notice that Hieromonk Gregorios does not say that the celebrant stands "in place of Christ," but rather "in the place of Christ." Christ is not absent - but present - in the Liturgy; that presence being actualized and realized in and through the sacramental priesthood of the Church.

At the beginning of the Divine Liturgy we come together and "constitute" the Church as the Body of Christ. We call this the synaxis or the assembly of the faithful. This is a call to unity, and the demonstration of that unity that is peculiar to the Church as the Body of Christ. Hieromonk Gregorios continues on this theme:

The Divine Liturgy is precisely this synaxis, this 'gathering together' of the entire cosmos and its journey towards the Kingdom of God. The Fathers call the gathering of the faithful at the Divine Liturgy a con-course (syn-odos) because all the faithful and the Lord journey on a course together towards the Jerusalem on high. This synaxis shows that the raison d'etre of the Church is the unity of the faithful. 'The Church came into being ... so that we might be united. And this is demonstrated by our concourse.' St. John marvels: 'What paradise is there like our concourse?' And he exhorts us: 'Let none of those who eat the holy Passover [of the Eucharist] pay any attention to Egypt [the vanity of this world], but rather to heaven, to the Jerusalem which is above.' (p. 21)

The synaxis begins with the opening doxology: 'Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit, now and ever, and unto the ages of ages.' The choir and/or congregation seals this solemn doxology with Amen.

As Hieromonk Gregorios comments on this beginning:

By His Incarnation Christ opened the door of the Kingdom, and by means of the Divine Liturgy we go through that door. In the Divine Liturgy, we have a foretaste of the good things of the Kingdom, for the Divine Liturgy is the Banquet of the Kingdom.

But Hieromonk Gregorios reveals even further insights into the Liturgy by showing us how the Kingdom and the Cross are so closely united. In fact, he writes that "The Cross is the symbol of the Kingdom," and explains that close connection in the following commentary in which he incorporates some of St. John's vivid remarks about Christ as 'King:'

As the priest blesses the Kingdom of God, he makes the sign of the cross over the Holy Table with the Gospel Book. The first words of the Divine Liturgy are a doxology, and the first act is the making of the sign of the cross. The Divine Liturgy is the Kingdom of God, and it is through the Cross that we are able to reach the Kingdom.

The Cross is the proof that Christ is the only true King. The thief who was crucified on Christ's right speaks theology from the height of the Cross: 'The Cross is the symbol of the Kingdom. I call Christ 'King' precisely because I see Him crucified. For it is the mark of a king to die for the sake of his subjects. As Christ said, The Good Shepherd gives up his life for His sheep [John 10:11]; hence the good king sacrifices his life for his subjects. He sacrificed His life, and that is why I call Him 'King': Remember me, Lord, in your Kingdom [Luke 23:42].'

The Cross is the road, the door and the herald of the Kingdom of God. (p. 107-109)

This is a very rich book that yields insight after insight into the inexhaustible glory of the Divine Liturgy. I hope to share more with you as we continue our own liturgical experience from within the grace-filled life of the Church.

Fr. Steven

On Frequent Communion

Dear Parish Faithful,

Last Sunday's homily dealt with the theme of frequent Communion. Here is a forceful argument in favor by Archbishop Lazar. He makes the point for regular Communion based on the Church Fathers - especially St. John Chrysostom - and the canons of the various church councils.

Fr. Steven

======

Synaxis Press Tracts, Nr. 3:
(Canadian Centre for Patristic and Biblical Studies)

HOW OFTEN SHOULD ORTHODOX CHRISTIANS RECEIVE HOLY COMMUNION?
Archbishop Lazar Puhalo

If we search the canons which the Holy Spirit has given us through the Holy Church, and the teachings of our Holy and Godbearing fathers, then we will find that with one accord and as if with a single voice, they direct us to partake of the Holy Mystery not merely frequently, but constantly.

The practice of infrequent Communion, whatever its precise origin, became concrete in some of the local churches as a result of Latin influence (primarily, of course, through the Uniate occupation of Western Russia and the Ukraine - prior to this century, Latins were deprived of frequent communion and were taught to commune only four times a year).

Many of the legalistic arguments of the Latins have been employed by some of our own people in trying to maintain the non-Orthodox practice of infrequent Communion. No one, however, has been able to justify it by Orthodox Christian means. "0, the power of custom and prejudice, " laments St John Chrysostom.

The canons of God's Church answer our question in this manner:

The Holy Apostles have decreed that, "All those faithful who enter and listen to the Scripture, but do not remain for prayer and [partaking of] the Holy Mysteries must be excommunicated. ... " (c.9 of the Apostles).

According to the explication of the canon in the Rudder, this means that all who are not penitents and who thus remain for the prayers, not departing when the proclamation "Depart!" is heard, must without fail receive Holy Communion. Our Holy and Godbearing fathers gathered in the Holy Spirit at Antioch directed us:

"And those persons who enter the church and listen to the sacred Scriptures, but shun the participation in the Eucharist, ... we decree that these people be outcasts from the Church until they confess and exhibit the fruits of repentance. " (c.2 of Antioch).

The explication of the canon explains that this refers precisely to people who excuse themselves for abstaining from Holy Communion "on account of humility or reverence." Such humility would be feigned since it is contradictory to obedience and such reverence would be false since the greatest act of reverence to the Eucharist is partaking of it.

Again, our Holy and God-bearing father Timothy of Alexandria (ca 370) expresses the universal consensus of the Holy Church when he is asked:

"If anyone who is a believer be possessed of a demon, ought he to partake of the Holy Mysteries or not?"

and replies:
"If he does not repudiate the Mystery, nor otherwise in anyway blaspheme, let him commune, but not every day in the week; for it is sufficient for him on the Lord's Day only. "

In other words, even a person possessed of a demon is to partake of the Holy Mystery every Sunday, while, it is quite clear, the rest of the faithful are to partake every day, where possible.

St John Chrysostom seems to synthesize the thoughts of the fathers and give expression to the concept of the Church conscience on partaking of the Holy Mysteries, in his Homily 3 on Ephesians. Here, he instructs both those who would take communion too lightly and without preparation and those who fail to take Communion at each Divine Liturgy:

"I observe how many partake of Christ's Body lightly and just as it happens, and rather from custom and form than from consideration and understanding.."

The Saint makes this charge not against those who commune regularly, but against those who commune only on a few feast days. He continues:

"When, says one, the holy season of Lent sets in, whatever a man may be, he partakes of the Mysteries, or when the day of the Lord's Theophany comes. And yet it is not the Theophany nor is it Lent that makes a fit time for approaching, but it is sincerity and purity of soul. With this, approach at all times; without it, never. 'For as often, he [Paul] says, 'as you do this, you proclaim the Lord's death,' that is, you make remembrance of the salvation that has been wrought for you, and the benefits which I have bestowed. ' .... And do you, when you draw nigh to a sacrifice at which the very angels tremble, do you measure the matter by the revolution of season? Observe the vast inconsistency of the thing. At the other times, you do not come ... ; but at Pascha, no matter how flagrant an act you may have committed, you come. Oh, the power of custom and prejudice! In vain is the daily Sacrifice [offered}, in vain do we stand before the altar! There is no one to partake. I am not saying these things to induce you to partake under any circumstances, but that you should render yourselves worthy to partake. Are you not worthy of the Sacrifice nor of the participation [in Communion}? If so, then neither are you worthy] of the prayer. You hear the herald say, 'Depart!' As many as do not partake are in penitence. If you are one of those you ought not to partake; ... Why then does he say depart you that are not qualified to pray, while you have the effrontery to stand still? You are not of the number of those who are qualified to partake and yet you are indifferent about it and regard the matter as nothing. "

And here is the point. It is not those who partake constantly of the Holy Mysteries who take them for granted, but it is those who do not partake who count it as insignificant, for, if they did not take the Holy Mystery merely for granted, then they would either prepare themselves to partake, or else depart weeping that they were unworthy to do so, when the deacon proclaims, "Depart!" Those who partake constantly, on the other hand, do not take the Eucharist for granted, but rather count it as the greatest necessity for their lives.

"Look, I entreat you," Chrysostom continues: "A royal table is set before you, angels minister at the table, the King Himself is there, and do you stand gaping? Are your garments defiled and yet you take no account of it? Or are they clean? Then partake .... For everyone that does not partake of the Mysteries is standing here in shameless effrontery. It is for this reason that they which are in sins are first of all sent out .... You [who are not partaking] are no more allowed to be here than the catechumen is.

"One might go on to other points, and those more awful still; but in order not to burden your understanding, these will suffice. They who are not brought to their senses with these certainly will not be with more. That I may not then be the means of increasing your condemnation, I entreat you not to forbear coming to church, but to render yourselves worthy of being present and of approaching [for Communion]. "

Finally, our Holy and God-bearing fathers of the Sixth Ecumenical Council, calling upon us to come forth for Holy Communion have taught us:

The divine Apostle loudly proclaims that man created in the image of God is to be a body of Christ and a temple. Standing, therefore, far above all sensible creation and having attained to a heavenly dignity by virtue of the saving Passion, by eating and drinking Christ as a source of life, he readjusts both his eternal soul and his body and by partaking of the divine Grace he is continually sanctified (c.1 0 1 of 6;. cf l Cor.l2:27; 2Cor.6:16).