In memory of Fr. George Florovsky

Source: ancientfaith.com

 

Fr. Georges Florovsky is arguably one of the greatest and most influential Orthodox theologians of the 20th century. I did my best to read everything that he wrote that was translated into English or actually written in English. He very much shaped my approach and understanding of Orthodox theology in my formative years. I never met      him, and the first time I saw him he was vested in his priestly vestments and lying in his coffin!  For I served his funeral as an acolyte in 1979 while a student at St. Vladimir's Orthodox seminary. I "inherited" a chair of his at this time and to this day it is the chair at my home office desk. Fr. Florovsky was truly a towering figure! Christians are not committed to the denial of culture as such. But they are to be critical of any existing cultural situation and measure it by the measure of Christ. Yet problems and needs of ‘this age’ in no case and in no sense can be dismissed or disregarded, since Christians are called to work and service precisely ‘in this world’ and ‘in this age.’”

- Fr. Georges Florovsky, Christianity and Culture 

Today marks the 46th anniversary of the repose of Archpriest Georges Vasilievich Florovsky(September 9, 1893–August 11, 1979). Dean of Saint Vladimir's Seminary from 1951 until 1955, Fr. Georges is remembered as one of the most important and profound Orthodox theologians of the twentieth century. Members of the Seminary community will conduct the memorial service today at the grave of Fr. Georges and his wife Mka. Xenia (1893–1977) at St. Vladimir's Russian Orthodox Christian Cementery in Trenton, NJ. May God remember them always in His Kingdom!

Monday Morning Meditation

Source: uncutmountainsupply.com

 At the Liturgy yesterday, the homily focused on the Nicene Creed (1700th anniversary this year, 325-2025) and our belief in "One, Holy, Catholic and Apostolic Church." So I am now  sharing two very different types of approaches to the Church, one by a distinguished contemporary biblical scholar and the second by a very prominent Orthodox theologian who died in a Soviet prison camp. The first is more-or-less a short definition by the Australian biblical scholar, Brendan Byrne. I hope that it doesn't sound a bit too "textbook" in style, but it gives us an overall - though very concise - explanation of the very term used for the Church, primarily as encountered in the Apostle Paul:

"Church - In secular Greek usage the term ekklesia refers to an assembly of citizens "called out" from their homes (ek-kalein) by the civic herald to gather in the assembly to hear a solemn proclamation from the ruler or to make decisions. The early believers saw themselves as called out from the darkness of unbelief to hear in community the Good New of their risen Lord. In each separate locality they constitute "the assembly [ekklesia] of God." Paul usually employs the term with reference to the local communities but this does not mean that he lacks a sense of a total ekklesia, a renewed people of God, made up, on the analogy of Israel, from the spread (diaspora) of communities in each place (cf. I Cor. 1:1-2)"

Then, there is this from the early 20th theologian Fr. Pavel Florensky, whose words reflect more the mystery of the Church as a reality that is experienced more than it is described:

"There is no concept of ecclesiality, but ecclesiality itself is, and for every living member of the Church, the life of the Church is the most definite and tangible thing that he knows. But the life of the Church is assimilated and known only through life - not in the abstract, not in a rational way. If one must nevertheless apply concepts to the life of the Church, the most appropriate concepts would be not juridical and archaeological, but ones that are biological and aesthetic ones."

St. Herman of Alaska

Source: uncutmountainsupply.com

 Glorification of Ven. Herman of Alaska, Wonderworker of All America

Faith and love of Christ make a true Christian. Our sins in no way hinder our Christianity, as we can tell from the words of our Savior Himself. He stated that He had not been called to judge the righteous but to save the sinful—there is more joy in heaven at one sinner who repents than at ninety-nine righteous men.

And He also said to Simon the Pharisee, about the woman who was a sinner and washed his feet: much is forgiven to those who love and much is asked of those who have no love. Such thoughts should give the Christian hope and joy and not lead to utter desperation. This is where the shield of faith is needed.

A sin for a person loving God is nothing more than an arrow fired by an enemy during battle. The true Christian is a warrior, fighting his way through hosts of unseen foes to his place in heaven. For, in the words of the Apostle, our kingdom is in heaven, and about the warrior he says: our battle is not with flesh and blood, but with ideas and authorities.

—St. Herman of Alaska, Alaskan Missionary Spirituality

Dormition Fast Reflection - Afterfeast of the Transfiguration

 

Source: uncutmountainsupply.com

Do evil to nobody nor keep any evil in your heart against anyone. Do not belittle a wrong-doer; do not be influenced by one who does wrong to his neighbor. Do not slander anybody but say: “God knows each one.” Do not agree with one who slanders; neither rejoice with him in his slandering nor hate him who slanders his neighbor—and this is “judge not [that you be not judged”] (Lk. 6.37). 

Do not be at enmity with anybody and do not foster enmity in your heart; do not hate one who is at enmity with his neighbor—and this is peace. Console yourself with this: there is labor for a short while then repose for eternity, by the grace of the divine Word. Amen.

—Abba Moses, Give Me a Word: The Alphabetical Sayings of the Desert Fathers

Dormition Fast reflection - Afterfeast of the Transfiguration

 

Source: uncutmountainsupply.com

Christianity is not reconciliation with death. It is the revelation of death, and it reveals death because it is the revelation of Life. Christ is this Life. And only if Christ is Life is death what Christianity proclaims it to be; namely, the enemy to be destroyed, and not a “mystery” to be explained.

Religion and secularism, by explaining death, give it a “status,” a rationale, make it “normal.” Only Christianity proclaims it to be abnormal and, therefore, truly horrible. In the light of Christ, this world, this life are lost and beyond mere “help,” not because there is fear of death in them, but because they have accepted and normalized death.

—Protopresbyter Alexander Schmemann, For the Life of the World