What Is Left of Beauty

"Unless we look at a person and see the beauty there is in this person, we can contribute nothing to him. One does not help a person by discerning what is wrong, what is ugly, what is distorted. Christ looked at everyone he met, at the prostitute, at the thief, and saw the beauty hidden there. Perhaps it was distorted, perhaps damaged, but it was beauty none the less, and what he did was to call out this beauty."

+ Metropolitan Anthony of Sourozh

"Every one of us is in the image of God, and every one of us is like a damaged icon. But if we were given an icon damaged by time, damaged by circumstances, or desecrated by human hatred, we would treat it with reverence, with tenderness, with broken-heartedness. We would not pay attention primarily to the fact that it is damaged, but to the tragedy of its being damaged. We would concentrate on what is left of its beauty, and not on what is lost of its beauty. And this is what we must learn to do with regard to each person as an individual, but also - and this is not always as easy - with regard to groups of people, whether it be a parish or a denomination, or a nation. We must learn to look, and look until we have seen the underlying beauty of this group of people. Only then can we even begin to do something to call out all the beauty that is there. Listen to other people, and whenever you discern something which sounds true, which is a revelation of harmony and beauty, emphasize it and help it to flower. Strengthen it and encourage it to live."

+ Metropolitan Anthony of Sourozh

Holiness is Wholeness

Holiness is Wholeness
by FrDn Pawel Mucha


In a way that it is difficult for an outsider to imagine, the Mission and the parish are truly interdependent. They are ideally one piece of one woven fabric. To appreciate this, fully, one has to be involved in both the Mission and the parish. To know one without the other is to be unable to see the wholeness that actually exists, the one with the other. The Mission is the foundation upon which the parish is built. The "spirit" of the Mission permeates the "spirit" of the parish. However, it is perhaps no accident that the Mission preceded the parish. Or did it? Worship has been the key to the life of the Mission from its very beginnings. As Fr. Roberto wrote in "The Poor Our Masters", describing the development of the life of St John's:

Orthodox faith, theology and worship should colour and shape Orthodox diaconia. Gradually a pattern of life developed centered around the Divine Services, all-night vigils and vespers services in the chapel that, although only the size of a small room, was in constant use. (http://stsilouan.org/article/poor.html)

In the Mission, and in the parish, the teaching of St. John Chrysostom that the Church should have two tables, one for the Lord and one for the poor, is  realized as a way of life. This is one of the most important lessons that those who come to the Lived Theology School (to learn what Orthodox mission is) have to grow into. It is one of the reasons why Lay Missionaries (formerly interns) have always been fully involved in the life of both the Mission and the Mission parish: and contributed greatly to, and benefited greatly from, both.

As Metropolitan Kallistos so eloquently put it in a retreat talk on the words of the Liturgy, “Let us go forth in peace”:

Let us reflect on what happened at the Last Supper. First there was the Eucharistic meal, where Christ blessed bread and gave it to the disciples, ‘This is my body,’ and he blessed the cup, ‘This is my blood.’ Then, after the Eucharistic meal, Christ kneels and washes the feet of his disciples. The Eucharistic meal and the foot washing are a single mystery. So, we have to apply that to ourselves. We go out from the Liturgy to wash the feet of our fellow humans, literally and symbolically. That is how I understand the words at the end of the Liturgy, ‘Let us go forth in peace.’ Peace is to be something dynamic within this broken world. It’s not just a quality that we experience within the church walls.  

Let’s remind ourselves of the way in which St. John Chrysostom envisages this liturgy after the Liturgy. There are, he says, two altars. There is, in the first place, the altar in church, and towards this altar we show deep reverence. We bow in front of it. We decorate it with silver and gold. We cover it with precious hangings. But, continues St. John, there is another altar, an altar that we encounter every day, on which we can offer sacrifice at any moment. And yet towards this second altar, an altar which God himself has made, we show no reverence at all. We treat it with contempt. We ignore it. And what is this second altar? It is, says St. John Chrysostom, the poor, the suffering, those in need, the homeless, all who are in distress. At any moment, he says, when you go out from the church, there you will see an altar on which you can offer sacrifice, a living altar made by Christ. 

Whilst this quote may appear to be directly relevant to the service of the Mission it actually makes no difference what your situation in life is. The “liturgy after the Liturgy” is to be lived wherever you are and whatever your life consists of. It is equally valid for families, the home, the workplace, social life – for all aspects of your life.

The great blessing of this place is in being able to live a whole Christian life. One would hope that if St. Basil, or St. John Chrysostom, walked in the door of the Mission they would recognize this place as something familiar to them and somewhere where they would find everyone striving to live both the Liturgy (and the other services of the Church) and the liturgy after the Liturgy. As some ancient liturgies have it, “Let us go forth in peace to love and serve the Lord.” There are no limits on either the love or the service. Holiness is realized in a life wholly lived.




From St Silouan Mission Parish, Toronto. Quarterly Newsletter – SPRING 2014 http://stsilouan.org/

Prayers Reconciliation from Liturgy of St Cyril

"O Creator of the whole creation, of that which is seen and of that which is not seen, who cares for all things; for Yours they are. O Lover of Souls; I seek Your compassion O Lord Almighty. I, poor, despised, and unprofitable as I am among Thy servants, now drawing near to Your Holy of Holies, and about to touch this holy and mysterious sacrament give me, O Lord, Thy Holy Spirit: that fire immaterial and incomprehensible that devours all infirmity and consumes wicked inventions. Let it kill the earthly senses of the flesh; let it restrain the wanderings of the mind that lead it to imaginations full of aches and passion: And as it is proper for priests, let it make me rise above all mortal thoughts, and grant me the sanctifying words in order to fulfill this offering now laid on the altar which is the mystery of mysteries; in the fellowship and communion of Your Christ. To whom with You and the Holy Spirit, the Giver-of-Life, and of one essence with You, belongs glory now and unto the of ages, Amen."

+ Prayer of Reconciliation, Divine Liturgy of St Cyril, Coptic Rite.

"O Prince of Life and King of Ages, God unto whom every knee bows, of those in heaven, of those on earth, and of those under the earth; to whom everything is subject and in the bond of servitude, bowing their heads to the scepter of Thy kingdom: Unto whom the armies of angels give glory together with the heavenly hosts, and all logical natures, with an unsilenced voice that utters Your divinity. And as You have taken pleasure in us, the poor inhabitants of the earth, that we should service to You, not because of the purity of our hands, for we have not done good upon the earth; but You are willing to grant us, the unfortunate and unworthy, of Your purity: accept us unto You O Good [God] and Lover of Mankind, as we approach Your holy altar according to the multitude of Your mercies. And make us worthy of the heavenly peace that suits Your divinity and is full of salvation that we may give it to one another in perfect love and that we may greet one another with a holy kiss."

+ Prayer before the Deacon Entreats Congregation to Exchange the Holy Kiss, Divine Liturgy of St Cyril, Coptic Rite.

The Church's Life

The importance of Lex Orandi in the Orthodox Church...

"...as long as they are free to participate in the worship of their local church, the Eastern Christians can survive...As long as the mysteries can be celebrated the Church lives, held together not by organization nor authority nor education, but by communion year after year in the regular cycle of feast and fast."

+ Fr Robert F. Taft, "Beyond East and West: Problems in Liturgical Understanding." 2nd Rev. Ed. (Rome: Pontifical Oriental Institute Press, 2001) 146

What we can learn from Orthodoxy in India?

"...The church must stress the need to go back to a simple, frugal life as against the flamboyant exhibitionism wealth tempts. The church’s mission should include propaganda against consumerism. Jesus Christ went in search of the oppressed and marginalized, and the church’s mission should also include the empowerment of the powerless and the marginalized. Tribals, women and children all need the special attention of the church, and mission today has a calling to concentrate on programmes for the benefit of these groups.

The churches while pursuing mission work had, on many occasions, gone away from God’s mission. The conquest, colonizing and destroying of other cultures were all done with a view to do mission in a militant manner. But God’s mission must achieved by respecting each individual’s intrinsic worth, the right to freedom and independence, and respecting differences among peoples. Seeing the divine in the midst of a plurality of experiences is the need of the hour. God’s mission has to be sought in new and varied ways by the churches in the rapidly changing life situations we see in our own time. Rather than the militant missions of yester years, it will be the peace-building, soothing, sustaining activities of Christian mission that will be welcomed as the work of God in the present communally torn Indian situation, and indeed throughout the world."

+ Fr. Thomas Varghese Chavadyel, On Orthodox Mission in India, http://malankaraorthodoxchurch.in/index.php?option=com_content&task=view&id=14&Itemid=234

On the Education of our Children

HG Bishop Thomas of Charleston, Oakland and the Mid-Atlantic of the Antiochian Orthodox Archdiocese has written a wonderful article on various education options. 

"Whatever teaching method you choose, Christ must be at the head of the classroom. The icon of Christ is what your children must view in you, in their teachers, on the screens of their computers, and in the faces of their peers." + HG Bishop Thomas of Mid-Atlantic Antiochian Orthodox Archdiocese.

"You may, being teachers, be interested to know how we teach our faith. Well, I could put it in a nut-shell by saying, badly, because if what I have said in the beginning makes any sense to you, it is not by making children to learn doctrinal formularies or formal prayers or any such thing that you make a person into a Christian or an Orthodox. He must be introduced into an experience. And an experience can be caught as one catches the flu, it is an infection, it’s not something which can be conveyed in a sterile manner. So that what we expect is that in the family people should have a sense of worship. I do not mean, do special things. It’s not by praying before a meal or not praying before a meal that one conveys a sense of a sacredness of the event, but I remember one of our young theologians saying, “Everything in life is an act of love divine even the food, which we eat, is divine love that has become edible.” And if the food is prepared with love, if it is served with beauty, if it is shared with reverence, if it is treated as a gift of God, a miracle, and for people of my generation and that of my parents this attitude is easy because we have gone so often without any food and in hunger, that really a peace of bread or any form of food is an act of God or an act of human love. So that is an example. The same could be applied to everything which is the life of the home — the way parents treat children and children treat parents."

+ Metropolitan Anthony Bloom, http://masarchive.org/Sites/texts/1900-00-00-0-E-E-T-EN05-023Othodoxy.html

Also available is the Catechesis of the Good Sheppherd which has also been adapted to Orthodox Theology  (http://www.stathanasius.org/ministries/youth-education/catechesis/ ) and can be implemented as part of a child's liturgical life and their experience of the Holy Trinity.

Here's the letter by HG Bishop Thomas...

Training Up a Child: Educational Options for Orthodox Christians

by His Grace Bishop THOMAS

http://www.antiochian.org/christianeducation/TrainingUpAChild

http://byztex.blogspot.ae/2013/06/survey-on-orthodox-homeschooling.html

What can keep us together?

"What is the tremendous power which can keep people together under those circumstances? I think certainly not in a minimum of faith or a minimum of anything, but in a maximum of experience. An experience which is at the very heart and the root of everything that is. A personal knowledge and commitment to the Lord Jesus Christ. This is the only thing that can keep us together and this must be a commitment to Him personally, to Him in His uniqueness, to Him who is committed in a way that no one of us is committed. The image that fits here is that of the story of the storm in the Gospel. The Lord is at the heart of the storm and the disciples edging towards the shore, but Christ caused Peter to walk and come to where he is in the eye of the cyclone. That is where we should be for it is where Christ is. Only then can we be committed to one another.

I wonder whether this question of culture, polarisation and so on is not, like everything human, equivocal. The early disciples had nothing in common except the Lord Jesus Christ and the knowledge of Him crucified and risen. Now we have got too much in common, and the more we have in common according to nature the less we perceive we have according to grace. The more we insist on the cultural aspect the more we risk to lose the only one who is the Lord Jesus Christ and our God."

+ Metropolitan Anthony Bloom, http://masarchive.org/Sites/texts/1972-10-00-1-E-E-T-EM02-039IsFellowshipPossible(Ecumenism).html

What is Orthodox?

"Glory to the Father and to the Son and to the Holy Spirit.

Almost daily, at least once, I get this question: what is Orthodox? what is Orthodoxy? What is the difference between Orthodox and Catholic? Or Orthodox and you name it? What is the Orthodox faith? What is the difference?

Occasionally some person will engage me, whether it's some person with a Ph.D who is working on some thesis, or someone who is writing an article in the newspaper, or someone who is often literally is living on the street, will ask, what is Orthodox? What's the difference? What's it about?

What is the difference between Orthodoxy and buddhism? What is the liturgy? What is prayer? Why do people have icons? Why do you have candles? Why fasting?

There are many answers of course one can give to this question. I'm sure many if not all of you at some point in your life have been asked this question by neighbours, friends and family. Certainly as I said it's almost a daily question here.

On Antinomy

"Now, this term antinomy seems first to have been used in classical Roman law to describe the circumstance of every jury trial: one side completely prosecutes while the other side entirely defends. According to all legal assumption, the truth can arise only through such jarring antinomical interaction. The philosophic use of the term begins with Immanuel Kant's Critique of Pure Reason (1781); and from Kant's work forward, the word exhibits a powerful and complex life.

Antinomicalness is, above everything else, an experience. It is the experience of disjunction, the experience wherein human discursive rationality breaks helplessly apart in the face of - better, in the teeth of - dissonant, often harsh realities. Such realities are the very ground of all biblical (indeed, all human) experience. The agony of forced exile is, at the same moment the way of redemptive joy; the created world is simultaneously completely good, completely fallen, and completely redeemed; Christ is at once fully divine and fully human. There is no direct way wherein human reason alone can reconcile the disjunctive elements in these expereinces; equally, there is no way whereby any element can be eliminated without radically falsifying the experience. Our fallen rationality simply breaks down when it directly confronts such antinomies as these."

+ Dr Donald Sheehan, Excerpt from the Introduction of "The Psalms of David: Translated from the Septuagint Greek." (Eugene: Wipf and Stock Publishers, 2013)

"Christianity is, in fact, a complexio oppositorum, which asserts in one breath two truths that at first might seem very difficult to reconcile: on the one hand, all Christian confessions grant that God truly gives Himself to man, and that He alone can do this, because His creature is in this respect utterly powerless; on the other hand, this gift would be a sham if God did not in reality make man live by His own divine life. There is a paradox here: in one sense, everything comes from God, and in another, everything comes from man, because no one is saved or damned who has not willed it. St. John’s phrase expresses this two-sided aspect of grace—that we should be called and should be the sons of God [1 John 3:1]. In other words, any theology of grace must insist both on the primacy of God who justifies and sanctifies man, and at the same time on the reality of regeneration."

+ From article "Grace Oecumenical" posted by Fr Aidan Kimel, http://afkimel.wordpress.com/2014/06/10/grace-oecumenical/

A Word to Married Couples

A Word to Married Couples
by Father Matthew the Poor
Source: "Words for our Time" (Chesterton: Concilliar Press 2013) 99-105.