God's Many Splendored Image 2

Dear Parish Faithful,


"The heart is deep." (Ps. 64:6)

I recently read the following from Metropolitan Kallistos (Ware): "As somebody said to me recently, 'If I died tomorrow, nobody would notice'." Before explaining some of the context behind this sad and troubling lament, allow me to simply point out for the moment that it is from the Foreword of the new book by Sister Nonna Harrison, "God's Many-Splendored Image." The entire Foreword is a ringing endorsement for Sister Nonna's book, and coming from a figure such as Metropolitan Kallistos, it makes one immediately interested in the book's content. (The other endorsements on the back cover are also quite impressive). As previously announced and promoted, this is the book that we will be reading, studying and discussing together in this year's Fall Adult Education Class, beginning on Monday evening, November 8, and continuing for the traditional six sessions. I just finished my first reading of the book, and I can say that it was one of the best theology books that I have read in recent years. More than just a "good read," this book is insightful, challenging and, ultimately, very inspiring. Sister Nonna is deeply concerned about the dehumanizing processes that lead many people to find life meaningless; or which leads others to oppress and exploit innocent human lives. The only response is to understand that we are created "in the image and likeness" of God, which Sister Nonna explores throughout the book in a masterly fashion. As Sister Nonna writes in her simple, but poignant dedication:

This book is dedicated to all those people whom other people have thrown away. It shows that God does not throw people away.

I am hoping that many of you have already purchased your personal copy of this book, and have already started reading it, or will so soon. The book is written in a clear accessible style that explains the various themes carefully and lovingly. I am also hoping that many of you will participate in this year's Fall Adult Education Class, where we will share our reading experience of Sister Nonna's book. If you need some further encouragement, or a "pastoral push," then hopefully this will be it! Yet allow me to say a few more words about this annual educational event "in the life of the parish."

I strongly maintain that the "three pillars" of a healthy parish are, and will remain: 1) liturgical worship; 2) education/catechism; and 3) charity. There are certainly many more things, but these are essential and radiate outward to touch other aspects of parish life. Knowing our Orthodox Faith as well as possible is not an option, but a God-directed responsibility: "Always be prepared to make a defense to any one who calls you to account for the hope that is in you ... " (I PET. 3:15) Bible Studies, Education Classes and Retreats are the major ways in which we fulfill this responsibility. This is not one of those burdensome or boring responsibilities in life, but one that is exciting, illuminating and inspiring! For our present concern, once you commit to the class, then you commit to reading the assigned book and deepening your understanding of our Faith - with an eye toward "putting into practice" what has been read. In fact, in this instance, Sister Nonna's book has the phrase "Christian Formation" in the subtitle.

In addition, what I have learned over the years is that the fellowship experienced is as important as the content of the book that we read as a group. We are in this together: the whole process of struggling to be Christians in a secularized and dehumanizing society; of learning how to become better friends "in Christ," and supportive of one another; of being able to trust one another and to speak freely in front of each other of our concerns and even fears about the challenges of life and the world around us. So our "sessions" go way beyond a classroom setting of imparting knowledge or "getting the information right." The only "homework" is to read the assigned chapter for each session; and the only "test" is how well we can apply what we learn to our lives. (The "final" may just be the Last Judgment!). Again, a sense of fellowship develops that is inviting to just such a setting. This takes time, but it has happened over time in our parish, and I thank God for that.

But test what I am claiming for yourself, and join us this year! Take up the challenge of opening your minds and hearts to a book that may change some of your assumptions and convictions about living out the Christian life. Drink deeply of the accumulated Christian wisdom of the past and how that wisdom can be applied and actualized in today's challenging world. We will have a sure guide in Sister Nonna who will do her part in deepening our sense of being God's many-splendored image. As Metropolitan Kallistos wrote as the last sentence of his Foreword: "Here truly is a work that I can recommend with all my heart."

_____

Sister Nonna will quote and explain many of the insights of the Church Fathers in her book. I recently gave a homily about the Fathers, and then wrote a Meditation on how important it is for us as Orthodox Christians to familiarize ourselves with their lives and works. That Meditation is posted on our website, under the title "Learning the Fathers." I noticed that our Webservant provided links to Wikipedia for all of the Church Fathers listed in my Meditation. This fits in perfectly with my pastoral suggestion that you make a point of reading about the Fathers as much as you would do of a contemporary personality, from a politician to an entertainment figure. Just click on the name and you are immediately at the Wikipedia site with a good short biography on that particular Church Father. The proverbial "apple a day" supposed has good results. How about a "Church Father a day" - or even a week. Something good will assuredly come of it. The Church Fathers only a click away - they never would have guessed!

Fr. Steven

Lessons from Lazarus

Dear Parish Faithful & Friends in Christ,


"Let us examine not the outer garments, but the conscience of each person."
~ St. John Chrysostom

It is true that Jesus told his disciples that "you always have the poor with you;" but He went on to say that "whenever you will, you can do good to them." (MK. 14:7) Though Jesus allowed and defended the "costly" pre-burial anointing He received from an anonymous woman as a recognition of the love behind it, and for its highly symbolic significance; He clearly taught repeatedly of our need to recognize the poor and needy in our midst. In this teaching, He was clearly upholding the teaching of the prophets that went before Him and prepared the way for Him. The Parable of the Last Judgement (MT. 25:31-46) and the Parable of Lazarus and the Rich Man (proclaimed at last Sunday's Liturgy) bear this out with great power and authority. Being "realists," we understand that the world will always be the home of countless impoverished human beings, and that injustice, indifference and greed will remain as some of the reasons behind this sorry state of affairs, in addition to the other complex social and environmental factors that are appealed to. Though the early Church Fathers did not challenge the social structures of their own times (the world of late antiquity) in a systematic manner; they eloquently and passionately appealed to the moral conscience of their flocks and fellow Christians to alleviate the distress of the poor whenever possible.

This is certainly true of St. John Chrysostom who consistently interpreted the Gospel so as to inspire the moral and ethical sensibilities of his flock toward a Christ-like response to those in need. In a stirring series of six homilies on the Parable of Lazarus and the Rich Man (available in English translation), St. John goes beneath the surface in order to disclose the true meaning of "theft" from the perspective of the Gospel:

I shall bring you testimony from the divine Scriptures, saying that not only the theft of others' goods but also the failure to share one's own good with others is theft and swindle and defraudation. What is this testimony? Accusing the Jews by the prophet, God says, 'The earth has brought forth her increase, and you have not brought forth our tithes; but the theft of the poor is in your houses.' (cf. MAL. 3:8-10) Since you have not given the accustomed offering, He says, you have stolen the goods of the poor. He says this to show the rich that they hold the goods of the poor even if they have inherited them from their fathers or no matter how they have gathered their wealth. And elsewhere the Scripture says, 'Deprive not the poor of his living.' (SIR. 4:1) To deprive is to take what belongs to another; for it is called deprivation when we take and keep what belongs to others. By this we are taught that when we do not show mercy, we will be punished just like those who steal. For our money is the Lord's, however we may have gathered it. If we provide for those in need, we shall obtain great plenty. This is why God has allowed you to have more: not for you to waste on prostitutes, drink, fancy food, expensive clothes, and all the other kinds of indulgence, but for you to distribute to those in need ... If you are affluent, but spend more than you need, you will give an account of the funds which were entrusted to you.... For you have obtained more than others have, and you have received it, not to spend it for yourself, but to become a good steward for others as well. (Homily II)

Listening to the voice of St. John, I may now have to confess to being a "thief" together with my many other sins! As often happens when listening to St. John as a thundering voice reaching forward from the recesses of the distant past into the present, and speaking on behalf of the Gospel, our "comfort zones" are assaulted as he drives home our responsibilities without allowing much room for self-righteous contentment. Yet, all this takes is a simple appeal to the Scriptures. Undermining conventional wisdom about the twin realities of "wealth" and "poverty," St. John reverses these categories also in the light of the Gospel ideal of freedom from acquisitiveness:

Let us learn from this man not to call the rich lucky nor the poor unfortunate. Rather, if we are to tell the truth, the rich man is not the one who has collected many possessions but the one who needs few possessions, and the poor man is not the one who has no possessions but the one who has many desires. We ought to consider this the definition of poverty and wealth. So if you see someone greedy for many things, you should consider him the poorest of all, even if he has acquired everyone's money. If, on the other hand, you see someone with few needs, you should count him the richest of all, even if he has acquired nothing. (Homily II)

Of course, this definition of the rich man as one "who needs few possessions" is much more meaningful if such an approach to "wealth" is freely assumed as a consciously-chosen lifestyle, and not one imposed by circumstances of birth and environment; yet St. John's rhetorical reversal of roles still stands as a challenge to us living in a materially-saturated and consumer-driven society. St. John's homilies are directed toward Christian believers, and not the unbelieving world outside of the Church. In fact, in today's world, it is difficult to distinguish between a "secular consumerism" and a "Christian consumerism." Everyone is more-or-less caught up in the frenzy to "get ahead," or to attain the "American dream," a good part of which is the accumulation of wealth and status. Yet, the labels of "wealth" and "poverty" do not reveal the real person underneath these roles. It may not be until death - that "great equalizer" - arrives, that our true nature is revealed. St. John offers a vivid description of this process based upon his knowledge of the theatre in his times:

Just as in the theater, when evening falls and the audience departs, and the kings and generals go outside to remove the costumes of their roles, they are revealed to everyone thereafter appearing to be exactly what they are; so also now when death arrives and the theater is dissolved, everyone puts off the masks of wealth or poverty and departs to the other world. When all are judged by their deeds alone, some are revealed truly wealthy, others poor, some of high class, others of no account. (Homily II)

As noted above, St. John Chrysostom does not offer a political or social program, as this would have been unrealistic in the world of late antiquity. What he does is to appeal to the conscience of his fellow Christians. He exhorts to deeds of philanthropy - a real love of fellow human beings based on the desire to alleviate the suffering of poverty on a personal level when one encounters the neighbor who is in need. The rich man is not condemned because he is wealthy, but because he is indifferent to others - even those at his very gate and in clear view. He would not share. That is his primary sin. If we are blessed by God with material prosperity, then we need to thank God for this. If Jesus taught us that we can do good to the poor according to our will, this would mean that we thank God through the deeds of sharing our own wealth with those in need. That is expected of those who accept the Gospel.

Fr. Steven

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