Tuesday's Tutorial

Source: full-of-grace-and-truth.blogspot.ca

Following yesterday's passage on the joy of "bowing down" before "the High and Holy, the True and the Beautiful," from Fr. Alexander Schmemann's book Of Water and the Spirit, he followed up with a passage about the true "revival" of religion. I would like to also share that passage with everyone. Again, the context is Fr. Alexander's commentary of the Sacrament of Baptism, but what he writes always has a far-ranging meaning of a more universal nature:

"Let us firmly confess that there can be no true "revival" of religion without a revival first of Christ's own religion, which is that of the Father, whose Son He is, and the Holy Spirit whom He sends from His Father - without, in other terms, a return to the mystery of all mysteries, the revelation of all revelations, the gift of all gifts, and the joy of all joys: the Triune God, the Holy and Life-Creating Trinity in one essence and undivided."

Fr. Alexander Schmemann

Monday Morning Meditation

Source: legacyicons.com

The passage below is from Fr. Alexander Schmemann's book Of Water and the Spirit. The context of the passage is the Sacrament of Baptism, through which a human person enters intothe grace-filled life of the Church. Yet, it is equally applied to whenever we actually "bow down" before Christ, as when we venerate the Cross of the Lord, as on the current Feast of the Elevation which we are saying farewell to today. Again, the question: Just what are willing to "bow down" before?

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"Bowing down" is an immemorial and universal symbol of reverence, love and obedience ... And how truly noble truly human and genuinely free are those who still know what it meansto bow before the High and Holy, the True and the Beautiful; who know what reverence and respect are; who know that bowing down before God is the true condition of freedom anddignity. Indeed Christ is the one truly free man, because He was obedient to His Father to the end and did nothing but the Father's will. To join the Church always meant to enter intoChrist's obedience and to find in it the truly divine freedom of man.

Fr. Alexander Schmemann

Monday Morning Meditation -- People of the Cross - "Cross Bearers" not "Cross Wearers"

Source: uncutmountainsupply.com

 

For, behold, through the Cross, joy has come into the world.

Whenever we openly commemorate and actually venerate the Cross of the Lord, we have the opportunity to dispel a certain characterization of the Orthodox Church, that if allowed to linger unanswered can become something of a caricature. And that is simply the claim that the Orthodox Church stresses the Resurrection of Christ at the expense of the Cross. This implies that the Orthodox Church – or we could say the Christian East – has no real “theology of the Cross.”

For the sake of brevity and simplicity, I would simply like to point out just how pervasive the presence of the Cross of Christ is in the liturgical life of the Church, thus making that presence so real in our ecclesial and personal lives, that if only unconsciously, the Cross is embedded in our minds and hearts.

Speaking of convenient clichés, there are many who like to characterize each Lord’s Day – Sunday – as a “little Pascha.” For on each and every Sunday, we proclaim the Resurrection of Christ as we do on Pascha itself. Sunday, therefore, is a weekly extension of the paschal joy of the Resurrection. The hymns of the Liturgy are imbued with the power of the Resurrection:

“Having beheld the Resurrection of Christ, let us worship the holy Lord Jesus, the only sinless One…”

Yet, based on this same pattern, we could say that every Friday is a “little Great and Holy Friday,” another extension of that most solemn of days – the Day of the Cross - as we commemorate the Cross on Friday as we commemorate the Resurrection on Sunday. It is for this reason that Friday is a day of fasting in the Church, as a way of keeping the Cross in mind as we practice some self-denial. And not only Friday on a weekly basis. On Wednesday, we also commemorate the Cross of the Lord and His Mother at the foot of the Cross:

O long-suffering Lord, when Your Mother saw You nailed to the Cross, she poured forth streams of tears because of You. Completely overcome by Your surpassing goodness and by Your compassion for the human race, she began to sing the praise of Your infinite power! (Aposticha, Vespers for Wednesday, Tone 8)

For this reason each Wednesday is also a day of fasting.

In addition to the present Feast of the Elevation of the Cross, we liturgically venerate the Cross precisely at the midpoint of Great Lent, on the Third Sunday, in order to set our minds forward to the Passion of the Lord. There is also the Procession of the Lifegiving Cross on August 1, as a way of inaugurating the two-week Dormition Fast. Often, a cross is carried in various liturgical processions – usually at the head of such a procession – and many churches will have a large Cross present for contemplation and veneration.

At the very end of the Liturgy, the faithful come forward to kiss the Cross held by either the bishop or priest. That is basically our last liturgical gesture before we “depart in peace.” And, of course, all (Orthodox) Christians wear a cross. This, however, can be problematic if we fail to heed the words of Christ Himself.

For the Lord taught us that “if any man would come after me, let him deny himself and take up his cross and follow me” [Mark 8:34]. These words challenge us to never be content with being passive observers of the Cross, but instead to become active participants in the life of self-denial and co-suffering love that are implied in taking up the Cross. This further means that by our very vocation as Christians, we are “cross-bearers” and not simply “cross-wearers.” It is one thing to wear a cross, and another thing to bear a cross.

Of course it is a good thing that Christians do wear crosses. This is something of an identity badge that reveals that we are indeed Christians, but this worn cross is certainly not another piece of jewelry—Byzantine, three-barred, Celtic or Ethiopian! By wearing a cross we are saying in effect,

“I am a Christian, and therefore I belong to the Crucified One, Who is none other than the ‘Lord and Master of my life.’ My ultimate allegiance is to Him, and to no other person or party. With the Apostle Paul, I also confess, ‘I am not ashamed of the Gospel; it is the power of God for salvation to every one who has faith'...”[Romans 1:16].

Such a confession already takes us far beyond passively being a “cross-wearer” to actively becoming a “cross-bearer.” 

Dying to sin in Baptism makes the impossible possible. And with a faith in Christ that is hopefully ever-deepening in maturity, we can further exclaim with the great Apostle, “And those who belong to Christ Jesus have crucified the flesh with its passions and desires”[Galatians 5:24].

I am hoping that these few points make it quite clear that to claim that the Orthodox Church under-values the Cross simply does not hold up to even superficial observation. As for the deeper levels of the meaning of the Cross – a “theology of the Cross” – we can only here once again refer to some of our theologically-expressive and beautiful liturgical hymns:

"Who without change didst become man and was crucified, Who art one of the Holy Trinity, glorified with the Father and the Holy Spirit: O Christ our God, trampling down death by death, save us!"('Only Begotten Son' – Second Antiphon)

"For enduring the Cross for us, He has destroyed death by death..."(Hymn of the Resurrection, following Holy Communion)

Orthodox Christians are people of the Cross “for, behold, through the Cross joy has come into the world."

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"Before Thy Cross . . ."

Magnify, O my soul, the most precious Cross of the Lord.

You are the mystical Paradise, O Theotokos, in which Christ blossomed; through Him the life-bearing Wood of the Cross was planted on earth.
Now at its Elevation, as we bow in worship before it, we magnify you.

—Hymn to the Theotokos for the Elevation of the Cross.

The link provided here is to a fairly detailed article on Wikipedia (there are, of course, different assessments of this source) that provides a history of the "true Cross" of the Lord from its discovery in the 4th c. to some of the scattered allusions to its ultimate fate in sources both Western and Eastern. What is of interest, is that the various Churches that have established a feast day of the Cross have agreed upon September 14 as the prime date, again both East and West.

https://en.wikipedia.org/wiki/True_Cross

The Leavetaking of the Feast is on September 21.

Midweek Morning Meditation

Source: orthodoxchristiansupply.com

On September 9, we commemorate Sts. Joachim and Anna, the "Ancestors of God," because of their crucial role in the birth of their daughter, Miriam of Nazareth, the Virgin Mary and Theotokos.

Joachim and Anna could also be witnesses to a genuine conjugal love that manifests itself in the conception and birth of a new child. Their union is an image of a “chaste” sexual love that is devoid of lust and self-seeking pleasure. The strong ascetical emphases of many of our celibate saints may serve to undermine or obscure the blessings of conjugal love as envisaged in the Sacrament of Marriage. In fact, through its canonical legislation going back to early centuries, the Church has struggled against a distorted asceticism that denigrates sexual love even within the bonds of marriage as a concession to uncontrollable passions. 

The Church is not “anti-sex.” But the Church always challenges us to discern the qualitative distinction between love and lust. The icon of the embrace of Joachim and Anna outside the gates of their home as they both rush to embrace each other following the exciting news that they would indeed be given a child, is the image of this purified conjugal love that will result in the conception of Mary, their child conceived as all other children are conceived.

The Nativity of the Theotokos -- To see life with a restored vision

Source: uncutmountainsupply.com

O incomprehensible and ineffable matters! The God of all things, knowing in advance your worth, loved you; and because of this love, he predestined you, and at the end of times (I Pet. 1:20), he brought you into being and revealed you as Theotokos, Mother, and Nurse of his own Son and God."

"Be glad most blessed Anna, for you have born a female [child]. This female [child] will be the Mother of God, gateway of light and source of life, and she will do away with the accusation against the female sex."

- St. John of Damascus

 Coming as it does right after the beginning of the Church New Year, this Feast allows us a good start that we further hope we can sustain as the liturgical year unfolds before us. As a straightforward and joyous feast of commemorating the birth of the Virgin Mary, we receive a “taste” of the joyousness of life from within the Church that is often obscured by life’s challenges, difficulties and tragedies. Fr. Alexander Schmemann puts it like this: 

In and through this newborn girl, Christ – our gift from God, our meeting and encounter with Him – comes to embrace the world. Thus, in celebrating Mary’s birth we find ourselves already on the road to Bethlehem, moving toward to the joyful mystery of Mary as the Mother of God.

In an age of cynicism and unbelief, to encounter the purity of Mariam of Nazareth – the Virgin Mary and Theotokos – is to see life with a restored vision that, again, is only possible from within the Church. Goodness, purity of heart and faithfulness to God are embodied realities lived by real human persons. Such a restored vision of life will strengthen our sense of the inherent goodness of life that sin may obscure, but never obliterate. Yet,  if we can no longer “see” that, then we have lost something absolutely vital to our humanity, and we need to repent and embrace that “change of mind” that will restore our own humanity. 

Some will undoubtedly see nothing but a stereotype of the “feminine” here, but perhaps Fr. Schmemann has something worthwhile to say in his approach to the “image of woman” as manifested in the Virgin Mary:

The Virgin Mary, the All-Pure Mother demands nothing and receives everything. She pursues nothing, and possesses all. In the image of the Virgin Mary we find what has almost completely been lost in our proud, aggressive, male world: compassion, tender-heartedness, care, trust, humility.

We call her our Lady and the Queen of heaven and earth, and yet she calls herself “the handmaid of the Lord.” She is not out to teach or prove anything, yet her presence alone, in its light and joy, takes away the anxiety of our imagined problems. It is as if we have been out on a long, weary, unsuccessful day of work and have finally come home, and once again all becomes clear and filled with that happiness beyond words which is the only true happiness.

Christ said, “Do not be anxious … Seek first the Kingdom of God” (see Mt. 6:33). Beholding this woman – Virgin, Mother, Intercessor – we begin to sense, to know not with our mind but with our heart, what it means to seek the Kingdom, to find it, and to live by it.

Celebration of Faith, Vol. 3

On the day following the Feast, we commemorate the “ancestors of God,” Joachim and Anna, the father and mother of the Virgin Mary according to the Tradition of the Church. This is a consistent pattern within our festal and liturgical commemorations: On the day after a particular feast, we commemorate the persons who are an integral part of that feast day’s events. For example, the day after Theophany we commemorate St. John the Baptist; and on the day after Nativity, we commemorate the Theotokos. Therefore, because of the essential role of Joachim and Anna in the current Feast of the Virgin Mary’s Nativity, September 9 is the “synaxis of Joachim and Anna” and we thus bring them to mind in an effort to discern and meditate upon their important place in this festal commemoration.

The source of their respective roles is the Protoevangelion of James, a mid 2^ndc. document. As Archbishop Ware has written:

The Orthodox Church does not place the Protoevangelion of James on the same level as Holy Scripture: it is possible, then, to accept the spiritual truth which underlies this narrative, without necessarily attributing a literal and historical exactness to every detail.

One of those “spiritual truths” alluded to by Archbishop Ware is the account of both Joachim and Anna continuing to pray with faith and trust in God’s providence even though they were greatly discouraged over the “barrenness” of Anna. This is no longer our perception today, for not being able to have a child is hardly a sign of "barrenness!" And it also implies that this is a "woman's" problem, thus disengaging the man's role in the process of conception. Yet, it istrue that a lack of children in ancient Israel could easily be taken for a sign of God’s displeasure, thus hinting at hidden sins that deserve rebuke. Though disheartened, they continued to place their trust in God, refusing to turn away from God though thoroughly tested as to their patience. Perseverance in prayer in the face of discouragement is a real spiritual feat that reveals genuine faith. The conception and then birth of the Virgin Mary reveals the joyous outcome of their faith and trust in God. Perhaps this is why we commemorate Joachim and Anna as the “ancestors of God” at the end of every Dismissal in our major liturgical services, including the Divine Liturgy: We seek their prayers as icons of an everyday faith that is expressed as fidelity, faith and trust in God’s Law and providential care.

The Feast of the Nativity of Our Most Holy Lady the Theotokos has four days of Afterfeast, thus ending with the Leavetaking on September 12. That allows us to then prepare for the Feast of the Elevation of the Cross on September 14!