To Grow in Love

"To grow in love is to try each day to welcome, to be attentive and caring for those with whom we have the greatest difficulty."

+  Jean Vanier, Community and Growth, rev. ed. (New York: Paulist Press, 1989), 40-41.

The Pentecost Prayers of Hope

"You measure out the years for the living and set times of death, bringing down to Hades and raising up, fettering in weakness and liberating in power; You provide aptly for the present and fittingly dispose what is to come, restoring those who are wounded by the sting of death with the hope of resurrection....

On this universal and salutary feast, deign to accept petitions for those imprisoned in Hades, thus giving us great hope, and relief to the departed from their grievous distress and Your comfort....

...counting them worthy of peace and repose;  for the dead do not praise You, Lord, nor do those in Hades dare to offer You glory, but it is we the living who bless and entreat You and offer You propitiatory prayers and sacrifices for their souls."

From the Pentecost Kneeling prayers, http://www.goarch.org/chapel/liturgical_texts/pentecost_kneel

Church as Eucharistic Community

Church as Eucharistic Community

by Metropolitan Anthony Bloom ( http://masarchive.org/Sites/texts/1988-03-04-1-E-E-T-EW02-002ChurchAsEucharisticCommunity.html )
Forum talk at Pushkin House 4 March, 1988

Some years ago on a similar occasion Archbishop Alexis van der Mensbrugge said to me: 'I can't understand how it is: I am a learned theologian and I need a lot of preparation before I give a talk. You know nothing and you are always prepared to talk.’ And he left the question open. Well, this is the situation at present. I am not going to speak on Bishop John's subject, but I want to say something about the Church as a eucharistic community, because it is a term which is very widely used and which I believe is fraught with great risks and leading to great misunderstandings. Partly as a result of the theology of St Sergius in Paris, partly because of the growth of the practice of frequent Communion in the parishes, the term of eucharistic community has come to mean in the minds of most people that the Church can be defined as the gathered community around the eucharistic celebration. And up to a point this is true. The Church is the only body in the world that is possessed of this mystery of communion of our mystical union with Christ through his Body and Blood. But this conception of the Church as a gathered community, and more especially as a community centred on one of the sacraments of the Church, has, to my mind, serious consequences and very unsatisfactory ones.

Ecclesiological Notes by Fr Alexander Schmemann

Ecclesiological Notes
by Fr Alexander Schmemann

1. One of the greatest "ecumenical" difficulties the Orthodox Church has is that her thought forms and "terms of reference" are different from those of the West. And, since the ecumenical movement was shaped primarily by Western theological presuppositions and antecedents, its Orthodox participants were, from the very beginning, forced to express their positions and points of view within a theological framework alien to, or at least different from, the Orthodox tradition. This is especially true of ecclesiology. The Orthodox East has not been challenged either by the politico-ecclesiological controversies typical of the Western Middle Ages or by the Reformation. It remained free, therefore, from the "polemical" and "definitional" ecclesiology which underlies the Western De Ecclesia, whether in its Roman Catholic or Protestant form, and which conditions to a great degree the ecumenical debate on the Church. 

The Aim of Liturgical Reform

"The aim of liturgical reform is repentance and conversion of the Christian who hears God inviting him or her to be a priest in his service. The Christian accepts this invitation and spends the rest of his or her lifetime claiming it and attempting to learn how to interiorize it. The transformation of the Christian into a Christ, an anointed one in God’s service, does not occur instantaneously. It is instead a gradual process requiring the participant to hear and receive the invitation to be a priest over and over again, and to actively participate in the liturgy. As the participant attempts to embody these qualities taken from Jesus’ humanity, he or she fails, only to return to the liturgy again, to begin the process of rehearsal anew. The reality of the human participation in the liturgy is such that at any point, a participant can reject the divine invitation to be a priest in his service, or simply ignore it while focusing on other matters.

Evaluating the success and impact of liturgical renewal will always be a tricky matter because the point of renewal is to create a clear path for God to communicate his invitation to serve the Church and the world in the liturgy; today, there is very little pastors can do to ensure that people will heed this divine invitation beyond joyously welcoming them.

Attempts to coerce people through the threat of ecclesial interdict or personal humiliation is a gross violation of free human will to engage the liturgy, and it is this human will which requires the creation of a custom evaluative matrix for liturgical reform."

+ Nicholas E. Denysenko, "Liturgical Reform After Vatican II: the Impact on Eastern Orthodoxy"

Jean Vanier on Death and Vulnerability

Jean Vanier on CBC Radio One's "As It Happens" on Thursday 26 May, 2016

http://www.cbc.ca/radio/asithappens/as-it-happens-tuesday-edition-1.3609214/jean-vanier-founder-of-l-arche-urges-caution-on-doctor-assisted-dying-law-1.3609219

or

https://youtu.be/fzsLEFQuOPw

Transcript:

Introduction:
The deadline is looming, parliament is under pressure to pass legislation governing assisted dying by June 6th. The Supreme Court gave it 16 months to craft the bill, some now say that wasn't enough time to get it right. Even within the liberal party, critics complain the law is too restrictive, it's legally flawed, and to those who still oppose the idea, completely unacceptable.

With the clock ticking loudly, anyone with an opinion is fighting to be heard, and one voice that has been consistently, quietly urging caution belongs to 87 year old Jean Vanier. He is the Canadian founder of the L'Arche foundation, which is a network of communities that supports people with intellectual disabilities. We reached Mr. Vanier in Trosly-Breuil, France.

Priesthood and Active Participation in the Divine Liturgy

"A vibrant liturgical life has two primary pillars. First, it depends on this renewed notion of priesthood. A body of people who encounter God through Christ the high priest can be transformed by God into people made worthy of representing him in and to the world.

Ordained priests who celebrate liturgy in such a way that it informs people of their priestly identity perform the ministry of building up the body of Christ by enabling the people to exercise their priesthood.

As faithful become aware of their own holy vocation, they are drawn to the liturgy as the source of divine grace that gives them the gift of the Spirit needed to exercise priesthood. Second, active participation in the liturgy is a natural consequence of exercising the lay priesthood.

The reverse order of this relationship is equally powerful: as people actively engage the liturgy, they are informed of their priestly identity a fortiori.

In other words, the two pillars of priesthood and active participation in the liturgy are inseparable; one cannot thrive without the other, and a diminishment of either pillar results in the impoverishment of the liturgy."

From Chapter 6 of "Liturgical Reform After Vatican II: the Impact on Eastern Orthodoxy" by Nicholas Denysenko