Friday, 30 November 2012

Thou shall never fall

Attended a university/grad talk by Very Rev. Fr. Mark Aziz at St George and St Anthony Coptic Orthodox Parish in Ottawa. Abouna reminds us about the Theandric work of Christ and our synergia and participation in the Divine Life of the Holy Trinity. Repentance and Confession and participation in the mysteries of the Church. The promise is that in receiving this from Christ we shall never fall.
"[2] Grace and peace be multiplied to you in the knowledge of God and of Jesus our Lord, [3] as His divine power has given to us all things that pertain to life and godliness, through the knowledge of Him who called us by glory and virtue, [4] by which have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature, having escaped the corruption that is in the world through lust. [5] But also for this very reason, giving all diligence, add to your faith virtue, to virtue knowledge, [6] to knowledge self-control, to self-control perseverance, to perseverance godliness, [7] to godliness brotherly kindness, and to brotherly kindness love. [8] For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. [9] For he who lacks these things is shortsighted, even to blindness, and has forgotten that he was cleansed from his old sins. [10] Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble; [11] for so an entrance will be supplied to you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ." 
2 Peter 1:2-11 (NKJV)

"His Divine Power" - Fr Mark Aziz discusses 2 Peter 1:2-11



The Educated

"Men and women who are truly theologically and spiritually educated reveal a boldness, born of humility, a confidence tempered by tentativeness, a speech generated by silence, an apology inspired by charity. They resist premature closure of complex issues and superficial answers to complicated questions. They know how to live with ambiguity as they give, with meekness and gentleness, account for the hope that is in them. They speak the truth in love with an enlightened zeal that prevents them from replacing God’s righteousness with a righteousness of their own. They evangelize without seeking to convert. They witness without seeking to win. They teach without desiring to dominate. They testify to truths in which they delight and find life, whatever cost of their convictions, because they simply cannot do otherwise. And they have infinite respect for everyone and everything."

Fr. Thomas Hopko, Speaking the truth in Love, Chapter 1 Excerpt

Thursday, 29 November 2012

On St Gregory Palamas



Part I: St. Gregory Palamas & the Challenge of Barlaam





Part II: The Teachings of St. Gregory Palamas on the Spiritual Life



On Building Character of Children

Character
by Fr. Philip LeMasters

Fr. Philip LeMasters argues that if raising everyone's self-esteem by watering down substantive visions of the good life is our preferred mode of operation, then heaven help us if we want our kids to worship anything other than their own self-centered desires.

Wednesday, 28 November 2012

After the Election


After the Election
by Fr. Philip LeMasters

Fr. Philip LeMasters, Dean of the School of Social Sciences and Religion at McMurry University, argues that the primary political action of Orthodox Christians is not found in voting, carrying signs, spouting slogans, or putting bumper stickers on cars. Rather, our most fundamental political witness is to participate in the Divine Liturgy.

Monday, 26 November 2012

Christians And The World

"The calling of the Orthodox Christian is not to transcend the material or secular world, living in some imagined mystical isolation from the “profane.” We are to transfigure the material through the spiritual by our life and actions. We are to bring to bear in our immediate environs the Kingdom of God, and thereby assist in remaking the world in His image, and not our own."
+ Fr Deacon James Bryant, Reclaiming the Arts: An Orthodox Perspective, http://www.pravoslavie.ru/english/53335.htm

"The Christian faith is that God is with us. The Christian life is lived moment by moment in union with God and in harmony with nature which God has rendered the bearer of the holy and the place of communion.

Living a one storey life can be described as simply living here and now. It is being present to God Who is present to us. It is recognizing the true nature of the created world as the arena of both our struggle and our serenity."


Christ is in our midst. He is and ever shall be.

Sunday, 25 November 2012

Holy New Martyr Elizabeth

 An amazing short biography of a wonderful and beautiful saint and martyr. Axia Axia Axia. May her prayers and blessings be with us all Amen.



THE HOLY NEW MARTYR GRAND DUCHESS ELIZABETH (+1918)

by Fr Andrew Phillips


'There will come a time when gifted poets will write verse in praise of the Grand Duchess, her noble soul, her radiant feats, not only ascetic feats but also feats of love and mercy. Her beautiful and noble deeds, her sacrifice, a sacrifice made on the altar of love, will never be erased from the memory of human nobility and mankind will bless her as great, for she was wedded to love'.
Abbot Seraphim, The Martyrs of Christian Duty, P.12, Beijing, 1920.

Saturday, 24 November 2012

Prayer of El Sheikh El Rouhani

Give me Lord to love You. Lord, teach me how to love You. Train me for this love of Yours and let me progress in my love for You. Pour Your love in my heart through the Holy Spirit. Remove from my heart, O Lord, any other love that contradicts Your love, till the whole heart becomes Yours. O Lord, do not let me love anything or anyone more than You, or to love anyone or anythings, a lust or a desire, that does not agree with Your love. Please Lord, do not allow my heart to have in it who would compete with You or what would compete with You...or offend Your love.

+ Prayer of El Sheikh El Rouhani

Fr Mark Aziz on "Orthodoxy and Orthopraxy" V2

Abouna Mark Aziz speaking about Orthodoxy and Orthopraxy at St Mark Coptic Orthodox Parish in Washington, DC.


The Promise of the Image

Talk on Personhood by Fr John Behr:


Friday, 23 November 2012

Are we still encountering this Liturgical Crisis?

This is an excerpt from Fr Alexander Schmemman's "Introduction to Liturgical Theology" written in 1966. We need to ask ourselves, have we addressed the issues that Abouna mentions or are we still encumbered with the things that consist this liturgical crisis? Je Nai Nan.
"The liturgical crisis consists, first of all, in the mistaken concept of the function and place of worship in the Church, in the profound metamorphosis in the understanding of worship in the mind of the Church. Let us emphasize the fact that we are speaking here about something much more important than the misunderstanding of the texts, ceremonies and language of divine service. We are speaking here about the whole approach to worship and its "experience.” Worship - its structure, its form and content—remain what they were before and essentially what they have always been. In this sense it is right to speak of Orthodoxy’s faithfulness to its liturgy. But to understand it and to use it are two different things. A discrepancy has appeared between the basic purpose of worship and the way it is understood, while the membership of the Church has simply not noticed this discrepancy, and the "key” which supposedly leads to an understanding of the Church’s worship actually excludes the possibility of this understanding. No matter how paradoxical it may sound, what obscures the meaning of worship is that it has become for the faithful an object of love, indeed almost the sole content of Church life.

Thursday, 22 November 2012

Liturgy as a Way of Evangelisation


"These examples may sound strange to us who very often associate evangelisation with a distribution of Bibles or other printed material free of charge, with missionaries who knock at the door of houses, or with some educational and training process. If this is the case, it is because we often have the perception of Christianity as a “religion of the book”, forgetting that the starting point of the Christian faith is not a book, but an event: the paschal mystery of Christ." 
+ Archimandrite Job Getcha
http://www.prescottorthodox.org/2012/01/liturgy-evangelisation/

Archmandrite Job's quote addressing the presuppositions of this method...



and pointing out the Orthodox Way....the Way of Healing and Restoration, of Love unpackaged and unhindered...

Liturgy as a Way of Evangelisation


Tuesday, 20 November 2012

Remembering Fr Daniel Sysoev


Fr Daniel Sysoev

Today is the anniversary of the Martyrdom of Fr. Daniel Sysoev. Fr. Daniel Sysoev was killed in Moscow, Russia, on the 20th November 2009. He was famous for his missionary work among immigrants from ex-Soviet republics. May his memory be eternal!

"Deification" An Essay by Fr. Dr. Bijesh Philip



Source: http://stots.org/node/335 (Indian Orthodox Rite)


What is the ultimate goal of human life? What is the main objective of spirituality? In Orthodox Christian perspective, the one word answer to this decisive question is Deification. Let us have a brief reflection on this very significant insight in the Orthodox Christian tradition.
        The English word of deification, the Greek equivalent ‘theosis’ and its Malayalam equivalent ‘¤¤bpzKkYI’ refers to the process of becoming like God. Becoming like God means to be like Christ, the perfect presence of God in History. Deification points to the fulfillment of human being. The world famous Orthodox Christian theologian H.G. Dr. Paulos  Mar Gregorios has defined deification as ‘humanization’ because it is a process of becoming fully human.

Heal us...that we may live in Thee forever

From the Anaphoras of the Ethiopian Rite:


"As Thou did join the body of Thy Son with our body, and Thou did mix the blood of The Messiah with our blood, so put Thy fear in our heart and the beauty of Thy Worship in our mind." 
Tender Mercy (Eleusa) Icon, Ethiopian Rite
+ Anaphora of St Dioscorus

"Grant us to be united through Thy Holy Spirit, heal us by this oblation that we may live in Thee forever." 
+ Priest & Congregation prayer, Anaphora of St Cyril, 75, Ethiopian Rite, p147.

"As with the mixture of this wine with water, the one cannot be separated from the other, so let Thy divinity be united with our humanity, and our humanity with Thy divinity, and let They greatness be united with our humility and our humility with Thy greatness. Lord accept this our offering from us for a memorial of righteousness before Thee." 
+ Priest's prayer, Anaphora of John Son of Thunder, 92, Ethiopian Rite, p70



Source: http://www.ethiopianorthodox.org/biography/englishethiopianliturgy.pdf

Monday, 19 November 2012

Prayers of Thanksgiving

Wishing Happy Thanksgiving all those celebrating this weekend in America. Truly a joy to see how the Church always gives thanks (ie. think Eucharist and Liturgy) and how so many prayers of the Church are infused throughout the ethos of Orthodox prayer life.

For example in the Coptic Rite:

Thanksgiving Prayer and Psalm 50 (Coptic Orthodox Rite)


And this beautiful Orthodox hymn/prayer service of Thanksgiving prayed by in a few of the other Rites....





THE AKATHIST OF THANKSGIVING
“Glory to God for all things!”

Sunday, 18 November 2012

Enthronement Liturgy of Pope Tawadrous II


Truly a wonder and joy to see the way that His Holiness Pope Tawadrous II received his elevation and enthronement to the See of St Mark. The humility and the sense of love that he expressed all spoke in a beautiful way to the Orthodox world. May his reign be like no other, a Patriarchate that leads us to union with the Holy Trinity, a witness of Orthodox Unity, and a confession of Christ Crucified and Risen to the ends of the earth. Axios Axios Axios, Pope Avva Tawadrous II. 

May God grant you wisdom and strength, love and compassion, truth and long life, beloved Sayedna.

Glory be to the Holy Trinity.


Watch the Enthronement



Thank you to David Bebawy for providing these links!
http://davidbebawy.com/wp-content/uploads/2012/11/Papal_Enthronement_Service.pdf
http://davidbebawy.com/wp-content/uploads/2012/11/Patriarch-Consecration_Coptic-Encyclopedia.pdf



Rites of the Enthronement of the Patriarch

Saturday, 17 November 2012

Iconological Theology

A recent handout from Professor Richard Schneider's Iconology Class:
(chart is to be read from the bottom up)
Handout is the copyright of Professor Schneider.

Metropolitan Anthony Bloom Discusses Fasting

In the Name of the Father, the Son and the Holy Ghost.

In today's Gospel (St. Luke 10:25-37) we hear the Lord saying to each of us that our neighbour is not the one whom we like, not even the one whom we love; it is the one who needs us, whether he likes us or not, and it is to him that we must turn in compassion, in charity, as indeed the Lord God Himself turned to us at the moment when the whole of mankind was alien to Him; and again, turns to each of us at the moment when we are at rock bottom, when we are as far away from Him as we can imagine, indeed, much farther, because only God can measure the distance that separates us from our being in Him, with Him, the distance which measures His absence from our life.

On November 28th is the beginning of fasting time that prepares us for Christmas; many will turn to fasting, eating those things which are appointed by the Church; but is that the fast which God wishes us to keep? Listen to what the Lord said to the Hebrews, from the lips of Isaiah the Prophet [Isaiah 58:3-8]:
"Cry aloud, spare not, lift up thy voice like a trumpet, and show My people their transgressions ... Yet they seek Me daily, and delight to know My ways, as though they were a nation that did righteousness, and forsook not the ordinance of their God. ... Wherefore have we fasted, say they, and Thou seest not? Wherefore have we afflicted our soul, and Thou takest no knowledge? Behold, in the day of your fast you find pleasure and exploit all your labourers! Behold, you fast for strife and debate and to smite with the fist of wickedness! You shall not fast as you do this day, to make your voice heard on high. Is it such a fast that I have chosen, a day for a man to afflict his soul? Is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? Wilt thou call this a fast, and an acceptable day to the Lord? Is not this the fast I have chosen to loose the bands of wickedness, to undo the heavy burdens, to let the oppressed go free, to break every yoke! Is it not to deal thy bread to the hungry and that thou bring the poor that are cast out to thy house? When thou seest the naked, that thou cover him? and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thine health shall spring forth speedily, and thy righteousness shall go before thee, and the glory of thy Lord shall be thy rearguard."

Let us remember these words, because more than ever in our time we must not fast hypocritically, not fast with false piety, but fast by turning away from every evil, from all evil, put right in our lives everything that has gone wrong.

Are we going to meet the day when the Lord our God took flesh in order to enter into the realm of death, He Who is the Eternal One, the day when He chose to enter into the realm of suffering for our sakes - are we going to meet this day by accepting to continue in our estrangement from Him? And we are estranged from Him when we hate our neighbour, when we reject our neighbour, when we refuse to forgive, when we turn away from him or her who is in need of our mercy - not only of bread, not only of shelter - indeed, that also counts! - but in need of forgiveness, of the mercy of the heart! Are we going to meet the Lord who came to save sinners by rejecting those whom we consider as sinners, those who have offended us, those against whom we have fought? Can we meet the Lord on such terms?

Let us think of the shepherds: they were simple people, unsophisticated, uncomplicated, but their hearts were open to the extent to which it was possible to them, they were clean, pure of heart, and therefore, they could hear the news of the Incarnation; they could hear and receive the news as the most wonderful thing that changed everything in their lives. We have been listening to the good news day-in, day-out, year after year - has it come to us as good news that has transformed our lives, made us into people beyond compare, people who are prepared to live and to die for those who hate, who reject, who ignore, who offend us? If we are not - it is in vain that we speak of being Christian; he who does not love his brother is a liar when he says that he loves his God - these are the Apostle's words.

Let us therefore enter into this period of fasting in earnest, stand in judgement before God to be judged by Him, and ask ourselves whether we could stand side by side with Him when others come to be judged, and step forward and say, 'Lord! I have forgiven - Thou hast no grudge against him, against her, any more!' Amen.

Love Expressed

“To some people your love will be expressed with joy and to others it will be expressed with your pain. You will consider everyone your brother or your sister, for we are all children of Eve. Then, in your prayer you will say: 'My God, help those first who are in greater need, whether they are alive or reposed brothers in the Lord.’ At this point, you will share your heart with the whole world and you will have nothing but immense love, which is Christ.”
+Elder Paisius of Mount Athos

Thursday, 15 November 2012

Introduction to the Orthodox Faith Part 5

Part 5
Salvation in Christ

Orthodox Denominationalism

“I do not know a Greek Christ, a Russian Christ, an English Christ, an Arab Christ. Christ for me is everything, the super cosmic being, if we confess in the creed, Christ is very God, the Saviour of the Universe, the Creator of the World by whom all things are made, how can we bring our understanding of Him down to a question of nationality, place or epoch?”
+ Archimandrite Sophrony (disciple of St Silouan)

Wednesday, 14 November 2012

On the Lord's Prayer

On the Lord's Prayer


"The most holy and venerable invocation of our great and blessed God the Father is a symbol of the personal and real adoption to be bestowed  through the gift and grace of the Holy Spirit. In accordance with it, once every human particularity is overcome and disclosed by the coming of grace, all the saints will be and be called sons of God to the extent that from that moment they will have radiantly and gloriously brightened themselves through the virtues with the divine beauty of goodness."

+ St Maximos the Confessor, Chapter 20, The Church's Mystagogy,  in "Maximous the Confessor Selected Writings" (New York: Paulist Press, 1985) 203.

Tuesday, 13 November 2012

A Reflection on Missiology


Meeting a Non-Orthodox Society
by Metropolitan Anthony (Bloom) of Sourozh (from Jacob's Well, Winter 1997)

  Twelve Apostles in the power of the Holy Spirit went out into the world. They were accompanied or surrounded by a small group of disciples, in all seventy men and women. And they converted the world, not immediately, but they started a wave of understanding, of knowledge, of newness of life, that made the whole world different from what it had been for thousands of years before. There are now millions of Christians of different denominations and yet, because of us, Christians, Christianity seems to become increasingly irrelevant.

Monday, 12 November 2012

Liturgy In All Things

"Many in the Church attend the Liturgy, but far fewer develop a deep spiritual understanding of their lives as eucharistic. Holy Communion is a proleptic participation in the Kingdom of God. It is the messianic banquet in which Christians are united with their Lord and with one another as we join in the heavenly worship of God Almighty. Communicants experience a foretaste of heavenly peace when they become what they receive: the Body of Christ. In the Eucharist, there are powerful resources for challenging the worldly corruption of the Church. The Eucharist identifies those who take it as the Body of Christ, as those who already participate in God’s eschatological reign. Those who commune are in communion with the Holy Trinity. It is a tragic mistake to overlook these profound resources for shaping the Christian life. Indeed, the Eucharist is the Christian life in the sense that to receive the sacrament is to participate in the life of Christ and the eternal communion that is the Heavenly Kingdom."
+ Fr. Philip LeMasters, "Toward a Eucharistic Vision of Church, Family, Marriage and Sex" (Minneapolis: Light & Life Publishing Company, 2004) 12.

"The Eucharist is a liturgy. And he who says liturgy today is likely to get involved in a controversy. For to some—the "liturgically minded”—of all the activities of the Church, liturgy is the most important, if not the only one. To others, liturgy is esthetic and spiritual deviation from the real task of the Church. There exist today "liturgical” and "nonliturgical” churches and Christians. But this controversy is unnecessary for it has its roots in one basic misunderstanding— the "liturgical” understanding of the liturgy. This is the reduction of the liturgy to "cultic” categories, its definition as a sacred act of worship, different as such not only from the "profane” area of life, but even from all other activities of the Church itself. But this is not the original meaning of the Greek word leitourgia. It meant an action by which a group of people become something corporately which they had not been as a mere collection of individuals —a whole greater than the sum of its parts. It meant also a function or "ministry” of a man or of a group on behalf of and in the interest of the whole community. Thus the leitourgia of ancient Israel was the corporate work of a chosen few to prepare the world for the coming of the Messiah. And in this very act of preparation they became what they were called to be, the Israel of God, the chosen instrument of His purpose.
Thus the Church itself is a leitourgia, a ministry, a calling to act in this world after the fashion of Christ, to bear testimony to Him and His kingdom. The eucharistic liturgy, therefore, must not be approached and understood in "liturgical” or "cultic” terms alone."
+ Fr. Alexander Schmemann, For Life of the World (New York: St Vladimir's Seminary Press, 1963) 25.

Sunday, 11 November 2012

O Gladsome Light

"O Gladsome Light of the Holy Glory of the Immortal Father, Heavenly, Holy, Blessed Jesus Christ! Now that we have come to the setting of the sun and behold the light of evening, we praise God Father, Son and Holy Spirit. For meet it is at all times to worship Thee with voices of praise. O Son of God and Giver of Life, therefore all the world doth glorify Thee."

http://youtu.be/RZsUdepjEa0


"O Joyous Light of the holy glory of the immortal, heavenly, holy blessed Father, O Jesus Christ. Having come to the setting of the sun, and behold the light of evening, we praise God, Father, Son, and Holy Spirit, God. For meet it is at all times to worship Thee with voices of praise, O Son of God and Giver of Life, wherefore all the whole world doth glorify Thee."


http://youtu.be/QA_W6ULCe9c



To Pray for Peace

As we remember those who have fallen and fought in wars, let us also remember those who we know and know not, let us pray for those who wage and struggle in the warfare of mind, spirit and body. Let us also remember the perfect Peace which we pray for in our liturgies and which is revealed to us in our union with the Holy Trinity. Lord Have Mercy. Lord Have Compassion. Lord Grant us Your Peace. Lord Save. Glory to the Father, Son and Holy Spirit. Amen.

"To live in the presence of God, conscious of the union with Christ that He freely accomplished in us and for us, is the secret of happiness provided by Christ for us amid the sorrows of the world and despite the helplessness of humanity  and its tragic failure. This consciousness should give us an inner peace that transcends the mind with all its troubles and weaknesses.

But this sense of being in the presence of God is not mere fun to be enjoyed. Rather, it is prayer in the fullness of its warmth, tranquility, and sobriety, the perfect prayer in which the body calms down, the soul finds rest, and the spirit rejoices in the remembrance of the Trinity, the glorification of the Father, the reiteration of the Savior’s name, and the ceaseless call of the Holy Ghost with hope and boldness derived from the cross and the shed blood."
+ Fr Matta el-Meskeen, The Communion of Love (New York: St Vladimir's Seminary Press, 1984) 162-163.


Vrame's Four Types of Orthopraxy

Four types of Orthodopraxy

In "Four types of 'Orthodoxpraxy' among Orthodox Christians in America," Orthodox educator Anton C. Vrame borrows the nomenclature used to define 'types' of Judaism to discuss four potential approaches to Orthopraxy. Orthopraxy is defined by Vrame as "the behaviour of individual Orthodox believers or communities, and their attitudes toward and their appropriation of the Orthodox tradition." He also states that this includes "the observable behaviours of the Orthodox parish, monastery, diocese, and so forth, as related to lived expressions of the Orthodox tradition."

Friday, 9 November 2012

Raising the Awareness

"We don’t measure Church Growth in numbers but in understanding...Teach the people, show them what’s going on and you will change their frustration to fascination." 
+ Professor Richard Schneider, Iconology

Thursday, 8 November 2012

Letter to the New Pope by Father Tadros Malaty

Letter to the New Pope by Father Tadros Malaty
Source http://www.copticworld.org/articles/1405/


The New Pope And The Power of the Communal Repentance

In a very serene and joyful atmosphere in Egypt and abroad, the three candidates were chosen for the papal position. Right before the Alter Draw to take place, I felt the need to stay calm, and ask for the guidance of the Holy Spirit for my repentance as well as the whole Church’s repentance. It is befitting for the church to be holy and to benefit from the surrounding circumstances to increase her spiritual growth and fulfilling her mission as the living body of Our Lord Jesus Christ.

Wednesday, 7 November 2012

On Solitude or the Balance of the Heart

Fr Matta El Maskeen (Matthew the Poor) 
on Solitude or the Balance of the Heart


http://www.youtube.com/watch?v=_Wtbm_IdBXU
Original Source: Vidéo: A2- CFRT - Réalisé par Patrice Chagnard. Durée environ: 30 minutes. 1978.

Transcription:

The Response of Love



"The early Church knew that, in all creation, there is no one who is worthy through his own spiritual effort, through his own “worthiness,” to partake of the body and blood of Christ, and that therefore preparation consists not in a calculation and analysis of one’s “preparedness” or “unpreparedness,” but in the answer of love to love:

Tuesday, 6 November 2012

About Hymnology (Preliminary Translation)



Preliminary Translation (Thanks Hoda)

About the Christian Hymns and their characteristics

A Perspective on Monastic Revival and Urban Monasticism

Although I don't agree with abolishing the monastic institution (except when the institution becomes a reduction and packages or loses sight of the eschatological promise and witness) or the use of habit (I think the habit of monks, priests and nuns allows for a certain degree of witness) I can understand Fr Alexander's concern about possible romanticism or rigorist tendencies of Orthodox monasticism as institution.

Perhaps there is a possibility that monasticism today might be equally challenging in the 'urban wilderness,' with monks and nuns hidden in our midst, praying for the life of the world. An interesting and challenging set of suggestions....


More and more often it seems to me that reviving the monasticism that everybody so ecstatically talks about - or at least trying to revive it - can be done only by liquidating first of all the monastic institution itself, i.e., the whole vaudeville of klobuks, cowls, stylization, etc. If I were a starets - an elder -I would tell a candidate for monasticism roughly the following:


  • get a job, if possible the simplest one, without creativity (for example as a cashier in a bank);
  • while working, pray and seek inner peace; do not get angry; do not 
  • think of yourself (rights, fairness, etc.). Accept everyone (coworkers, clients) as someone sent to you; pray for them;
  • after paying for a modest apartment and groceries, give your money to the poor; to individuals rather than foundations;
  • always go to the same church and there try to be a real helper, not by lecturing about spiritual life or icons, not by teaching but with a “dust rag” (cf. St Seraphim of Sarov). Keep at that kind of service and be - in church matters - totally obedient to the parish priest;
  • do not thrust yourself and your service on anyone; do not be sad that your talents are not being used; be helpful; serve where needed and not where you think you are needed;
  • read and learn as much as you can; do not read only monastic literature, but broadly (this point needs more precise definition);
  • if friends and acquaintances invite you because they are close to you go; but not too often, and within reason. Never stay more than one and a half or two hours. After that the friendliest atmosphere becomes harmful;
  • dress like everybody else, but modestly, and without visible signs of a special spiritual life;
  • be always simple, light, joyous. Do not teach. Avoid like the plague any “spiritual” conversations and any religious or churchly idle talk. If you act that way, everything will be to your benefit;
  • do not seek a spiritual elder or guide. If he is needed, God will send him, and will send him when needed;
  • having worked and served this way for ten years - no less - ask God whether you should continue to live this way, or whether change is needed. And wait for an answer: it will come; the signs will be “joy and peace in the Holy Spirit.”
SOURCE: Fr Alexander Schmemann, "Tuesday, January 20,1981" in "The Journals of Father Alexander Schmemann." Translated by Juliana Schmemann (New York: St Vladimir's Seminary Press, 2002) 284-285.

Monday, 5 November 2012

On Spiritual Fathers

"To be a starets is a special calling. If we take seriously all that we know about the startsy, we see that they indulge neither in intimate guidance nor in solving problems, but in revealing the Lord’s reality."

May God send spiritual elders in the appointed time...


I sometimes think that every person is called to say or do something, albeit small, but genuine and something that is his calling. But life is such that  one is plunged headlong into everything. Then one loses oneself and one’s own and does not fulfill this calling. 
I am quite convinced that I have no calling to be a personal guide. I dislike “intimate” effusions. When I hear confession, I often have the feeling that it is not me, but someone else, and that all the things that I say are impersonal cliches, not it, not it at all... I see a lot of harm being done, from encouragement of self-centeredness and spiritual pride (on both sides), to the reduction of faith to ones self and ones problems. Christianity is always a preaching, a revelation of that other, higher level, of reality itself, and not an “explanation.” But then what about the starets (an elderly monk, adviser and  spiritual guide)? To be a starets is a special calling. If we take seriously all that we know about the startsy, we see that they indulge neither in intimate guidance nor in solving problems, but in revealing the Lord’s reality. Thats why a pseudo-starets is so dangerous—there are so many of them nowadays and they  are usually full of lust for power. 
I am quite convinced that genuine preaching is always an answer to doubts and to temptations as well as their healing. It is always preaching about Christ, and only about Christ—knowing Him, meeting Him, obeying Him, loving Him—which can remove doubts and problems. What makes a genuine preacher strong is that he directs his sermon also to himself, to his own despondency, lack of faith, his own lukewarm heart. What can “talks” add to it?

SOURCE: Fr Alexander Schmemann, "Thursday, September 27,1973" in "The Journals of Father Alexander Schmemann." Translated by Juliana Schmemann (New York: St Vladimir's Seminary Press, 2002) 14-15.


And this longer article by Metropolitan Kallistos:

The Spiritual Father in Orthodox Christianity 
by Metropolitan Kallistos Ware (in Cross Currents (Summer/Fall 1974), pp. 296-313.)

One who climbs a mountain for the first time needs to follow a known route; and he needs to have with him, as companion and guide, someone who has been up before and is familiar with the way. To serve as such a companion and guide is precisely the role of the “Abba” or spiritual father—whom the Greeks call “Geron” and the Russians “Starets”, a title which in both languages means “old man” or “elder”. [1]

Sunday, 4 November 2012

A Prayer for Our New Pope

Anba Rofail's prayer on behalf of the new Pope:

"Sweet Lord Jesus Christ, you have chosen a beautiful gem for our church, and have beheld my tears. I ask of you to support our Pope, that he may be a light for our church, that people may witness your person in it, and that they may taste the beauty of Orthodoxy!"

I also thought the meeting of Anba Tawadrous (HH Pope Tawadrous II) and Anba Rofail was mimenetically like the icon of the meeting of St Peter and St Paul:






Axios Axios Axios, Avva Tawadrous!

Saturday, 3 November 2012

Introduction to the Orthodox Faith Part 3 & 4

A Question of Catechism

"In the East, liturgy is theophany, the privileged ground of our encounter with God, in which the mysteries are truly seen, albeit with the transfigured eyes of faith. What this means to the Eastern Christian can be seen in the following reply of a Russian Orthodox batjushka to his Catholic confrere, who tried to tell him that what was important was the conversion of sinners, confession, the teachings of the catechism, prayer, beside which “rite” plays only a secondary role. 
The Russian priest replied:
Among you it is indeed only an accessory. Among us Orthodox (and at these words he blessed himself) it is not so. The liturgy is our common prayer, it initiates our faithful into the mystery of Christ better than all your catechism. It passes before our eyes the life of our Christ, the Russian Christ, and that can be understood only in common, at our holy rites, in the mystery of our icons. When one sins, one sins alone. But to understand the mystery of the Risen Christ, neither your books nor your sermons are of any help. For that, one must have lived with the Orthodox Church the Joyous Night (Easter). And he blessed himself again."

+ Fr Robert F. Taft, "Beyond East and West: Problems in Liturgical Understanding." 2nd Rev. Ed. (Rome: Pontifical Oriental Institute Press, 2001) 159-160.

Friday, 2 November 2012

A Little Parable About Love



The following is an excerpt from the Book "The Little Prince." The scene is between the Little Prince and a Fox he meets that plays out beautifully with reflections on love, personhood and intimacy. 

At one point the Fox even describes the importance of rites and patterns in the frame of love, a theme which also points towards a sense of why in Orthodoxy we pray the Divine Liturgy (ie. a response of love to Love). Then there's the theme of taming and we can also consider how this can be a metaphor for love between human beings and also the love for God, and His love for us. 

Of course to quote another children's story, "Aslan is an untamed Lion," so though we cannot "tame" God, in a mysterious sense, our Lord's Kenotic movement is a willful taming, so that we may be tamed. He Who cannot be tamed becomes tamable to tame our wildness and our passions.

Finally there's the very Orthodox sounding statement by the Fox which mentions purity of the heart. One can almost expect to see the quote in the Lives of the Desert Fathers:
On ne voit bien qu'avec le cœur. L'essentiel est invisible pour les yeux. 
"It is only with the heart that one can see rightly; what is essential is invisible to the eye."


Enjoy...

Chapter 20 & 21

Thursday, 1 November 2012

On the Love of Enemies: The Teaching of St. Silouan

On the Love of Enemies

The Teaching of St. Silouan



Although it is natural and usual to love those who love us and to do good to those who do good to us (Mt 5:46-47; Lk 6:32-33), to love our enemies is distasteful to our nature. One can say that it isn’t in our power but is an attitude that can only be the fruit of grace, given by the Holy Spirit. This is why St. Silouan the Athonite writes, “The soul that has not known the Holy Spirit does not understand how one can love one’s enemies, and does not accept it.”


The 'Value' of a Person

With our 'modern' eyes we are often tempted to identify success and worth with a certain specificity to utility and usefulness. Personhood is measured according to a reduced 'normative' expectation of ones contribution to the society, the country, the economy, the family, the mission, the Church, to humanity, to the cultic desires of fallen nature.

Even Orthodox parishes can fall into this temptation, identifying success with numbers, functionality and 'rational' practicality of our Liturgical ethos, or a missiology focused on bringing 'the poor' to a level of social reintegration and usefulness.

The focus of liturgy risks becoming a reward for good behavior, the faith becomes a moral ideology, the mission becomes 'crusade' for souls, and Eucharist a sign of membership or personal blessing. In each of these reductions is an presupposition about the value and the function of the Church and of Personhood. A reduction that appeals to a divide of the sacred and profane, an appeal to pagan dualism instead of the recapitulation and restoration that Christianity witnesses and encounters as Orthodoxy. Orthodoxy as the Person of Christ, as the Church and as the hope of restoration to our authentic humanity which is realized, actualized, worked out and lived in union with the Holy Trinity.

For...

"...when God made you, He at once endowed your nature with this perfection: upon the structure of your nature He imprinted an imitation of the perfection of His own nature, just as one would impress upon wax the outline of an emblem...You must then wash away, by a life of virtue, the dirt that clings to your heart like plaster, and then your divine beauty will once again shine forth."
+ St. Gregory of Nyssa, On the Beatitudes, Sermon 6.

"Our value as a human person, therefore, is not determined by our accomplishments or lack thereof. Our value is not determined by our age, race, gender, nationality or economic status. Our value is not determined by our mental or physical abilities or disabilities. Indeed, it is not determined by our faith or our religious activities. In spite of all, even our sins, we forever remain daughters and sons of the Heavenly Father, who calls us to live in communion with Him. The person of Christ is for all the model and example of life lived in communion with the Father."

+ Presbytera Kyriaki Karidoyanes FitzGerald, "Persons in Communion: A Theology of Authentic Relationships" (Berkeley: InterOrthodox Press, 2006) 27.


Glory to the Holy Trinity.