Saint Barbara Orthodox Church http://saintbarbarafw.org Sat, 11 Feb 2012 08:27:15 +0000 en hourly 1 http://wordpress.org/?v=3.3.1 The Sundays of Great Lent http://saintbarbarafw.org/the-sundays-of-great-lent/ http://saintbarbarafw.org/the-sundays-of-great-lent/#comments Sat, 11 Feb 2012 08:26:16 +0000 http://saintbarbarafw.org/?p=521      Each of the Sundays of Great Lent possesses special meaning for us as we journey through the Lenten season to Pascha, the Resurrection of our Lord Jesus Christ.  Through our awareness of these days and our participation in the liturgical services of the season, we are instructed and inspired to continue our journey with Christ to the Cross, and ultimately to victory over sin and death. The Divine Liturgy of St. Basil the Great will be celebrated on Sundays during the Fast at 10:00 am.

Forgiveness Sunday  (February 26):
     Great Lent begins on a Monday.  The eve of this day is known as Forgiveness Sunday.  The way to resurrection and life, the path to Christ’s eternal victory over death, begins with forgiveness. God will not forgive us our sins, and raise us from the dead to eternal life, unless we forgive the sins of others and work for their salvation as well as for our own.
     In the Sermon on the Mount, Christ clearly teaches us the importance of forgiveness:  ”If you forgive men their trespasses, your heavenly Father also will forgive you; but if you do not forgive men their trespasses, neither will your Father forgive your trespasses (Matthew 6: 14-15).

Sunday of Orthodoxy  (March 4):
     On the First Sunday of Great Lent, we celebrate the feast of the Triumph of Orthodoxy.  This is an historical feast commemorating the restoration of icons — which had been banned for years from the Churches — to their rightful liturgical use in the year 843 A.D.
      The major emphasis of this feast is the victory of the true faith, the victory which always ultimately triumphs.  Having completed the first week of our Lenten efforts, we are reminded that Christ, the perfect image (icon) of God the Father, calls us to personal victory by restoring within ourselves “the image and likeness of God” in which we were first created (Genesis 1:26).
     The icons of our Lord, the Theotokos (the Mother of God), and all the saints are images of true humanity, signs of our eternal calling and vocation.  They tell us that we are all called to be living icons and imitators of Christ, bearing the likeness of God as gracious vessels of the Holy Spirit.

Sunday of St. Gregory Palamas  (March 11):
     The Second Sunday of Great Lent is dedicated to St. Gregory Palamas (14th century).  He was a monk on Mt. Athos — a spiritual bastion of Orthodox Christianity — and later became the Archbishop of Thessalonica. Once again we are reassured, as we contemplate this man and reflect on his teachings, that we can indeed attain salvation and behold the “Light of Wisdom,” by becoming “partakers of the divine nature” (2 Peter 1:4).
     St. Gregory clearly teaches that by cooperating with the God who makes all things possible, we can attain eternal life.  Thus, our Lenten efforts are confirmed, our resolve is strengthened, and we are filled once more with the light of hope.  Historically, theologically, the support of Palamas’ teachings is seen as a Second Triumph of Orthodoxy.

Sunday of the Cross  (March 18):
     On the Third Sunday of Great Lent we venerate the Life-creating Cross of our Lord.  The Kingdom of God comes only through the Cross.  Life follows death;  Resurrection follows Golgotha.
     St. Paul mentions that, in the worldly sense, the Cross is a sign of foolishness, signifying for many only death and sorrow.  The faithful, however, look in faith and hope beyond the suffering brought about by the Cross, discerning the loving victory which it truly proclaims.  At the Sunday Matins service we sing, “Behold! Through the Cross joy has come into all the world.”  The Cross is a sign of victory and the landmark of paradise.  It is inseparable from the Resurrection.  For this reason we sing on this Sunday:  ”Before Thy Cross we bow down and worship, O Master, and Thy Holy Resurrection we glorify.”
      The Cross is not only a victory for Christ, “the captain of salvation made perfect through suffering” (Hebrews 2:10).  The Cross is a victory for us as well.  As we approach Pascha, it stands as a reminder for us to take up our crosses and worthily follow Christ in His suffering and, ultimately, in His eternal victory (Matthew 10:38).  On the Third Sunday of Lent the Cross is placed before us in the center of the Church, adorned with flowers, for inspiration and encouragement.

Sunday of St. John of the Ladder (March 25):
     On the Fourth Sunday of Great Lent we commemorate St. John of the Ladder (7th century), author of The Ladder of Divine Ascent and abbot of St. Catherine’s Monastery on Mt. Sinai.  In his spiritual classic St. John outlines the steps essential for attaining communion with God, steps which remind us that the way to the Kingdom constantly challenges us to engage in spiritual warfare.
     ”Be strong in the Lord and in the strength of His might.  Put on the whole armor of God, that you may be able to stand against the wiles of the devil.  For we are not contending against flesh and blood, but against the principalities, against the powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places.  Therefore take the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand” (Ephesians 6: 10-13).
     St. John is also commemorated during Lent as a model of ascetic effort.

Sunday of St. Mary of Egypt (April 1):
     The Fifth Sunday  of Great Lent is dedicated to St. Mary of Egypt (4th & 5th centuries). St. Mary was a harlot who, having recognized her sinfulness, sought to bring about an essential change in her life.  She ran from her sinfulness and devoted the remainder of her life to placing God’s will above her own.  In her person we recall Christ’s words:  ”Truly, I say to you, the tax collectors and the harlots go into the Kingdom of God before you” (Matthew 21:31).
     The end is drawing near, yet repentance is still possible, even for the greatest of sinners.  We see how the harlot repents and is forgiven.  There is no sin so great that God will not forgive it;  there is no amount of sinfulness which can condemn you if you are willing to repent and to merge your vision with that of our Lord.
     ”The Lord is merciful and gracious, slow to anger and abounding in steadfast love…For as the heavens are high above the earth, so great is His steadfast love toward those who fear Him;  As far as the east is from the west, so far does He remove our transgressions from us.  As a father pities his children, so the Lord pities those who fear Him”  (Psalm 103: 8, 11-13).

Palm Sunday (April 8):
     Great Lent ends on the Friday following the Sunday of St. Mary of Egypt.  The next day is Lazarus Saturday which is followed by Palm Sunday.  These are days of festal interlude, leading us into Holy Week.  On Palm Sunday we greet Christ as King, anticipating the glory of Pascha (Easter).  We hold branches in our hands as we sing, “Hosanna!  Blessed is He who comes in the Name of the Lord!”  At the same time we look ahead to the road to Golgotha upon which Christ invites us to join Him.  While we sing praises with our lips, our lives must not cry out with the angry mob: ”Crucify Him!  Crucify Him!”
     With this in our minds and in our hearts, we enter the days of the Passover of the Cross — the great and holy Pascha of the Lord — the Resurrection.
     (Much of the above was taken from a publication of the Orthodox Christian Publication Center of the Orthodox Church in America.)
]]> http://saintbarbarafw.org/the-sundays-of-great-lent/feed/ 0 Schedule February 2012 http://saintbarbarafw.org/schedule-february-2012/ http://saintbarbarafw.org/schedule-february-2012/#comments Fri, 27 Jan 2012 03:46:30 +0000 http://saintbarbarafw.org/?p=498 Wednesday, February 1:  Vespers for Feast of MEETING OF OUR LORD, 7 pm.  Catechumen/Inquirer Class Afterward.
Thursday, February 2:  Liturgy 10 am for MEETING OF OUR LORD.
Saturday, February 4:  Great Vespers, 6:30 pm.
SUNDAY, FEBRUARY 5:  Sunday of Publican and Pharisee.  Hours, 9:35 am. Liturgy, 10 am.  CHURCH SCHOOL  &  Coffee Hour afterward.  FAST FREE  WEEK.

Wednesday, February 8:  Vespers 7 pm.  Catechumen/Inquirer Class afterward.
Saturday, February 11:  CHURCH SCHOOL, 4:30 pm.  Great Vespers, 6:30 pm.
SUNDAY, FEBRUARY 12:  Prodigal Son Sunday.  Hours, 9:35 am.  Liturgy, 10 am.

Wednesday, February 15:  GENERAL CONFESSION, 6 pm.  Vespers, 7 pm. Catechumen/Inquirer Class afterward.
Saturday, February 18:  Great Vespers, 6:30 pm.
SUNDAY, FEBRUARY 19:  Sunday of the Last Judgment:  Meatfare Sunday.  Hours, 9:35 am. Liturgy, 10 am.  Last day for consuming meat prior to Pascha. COUNCIL MEETING after Liturgy.

Monday, February 20:  Beginning of Meat Fast.
Wednesday, February 22:  Vespers, 7pm.  Catechumen/Inquirer Class afterward.
Saturday, February 25:  Great Vespers, 6:30 pm.
SUNDAY, FEBRUARY 26:  Forgiveness Sunday.  Hours, 9:35 am.  Liturgy, 10 am.   FORGIVENESS VESPERS, 12:30 pm.

Monday, February 27: BEGINNING OF GREAT FAST.  Penitential Canon of St. Andrew of Crete, 7 pm.
Tuesday, February 28:  Penitential Canon of St. Andrew of Crete, 7 pm.
Wednesday, February 29:  Penitential Canon of St. Andrew of Crete, 7 pm.
Thursday, March 1:  Penitential Canon of St. Andrew of Crete, 7 pm.

]]> http://saintbarbarafw.org/schedule-february-2012/feed/ 0 The Meeting of our Lord http://saintbarbarafw.org/493/ http://saintbarbarafw.org/493/#comments Fri, 27 Jan 2012 03:37:10 +0000 http://saintbarbarafw.org/?p=493 (Feasts and God’s Kingdom in our Midst)
+ His Eminence, Archbishop Dmitri

On February 2 the Church celebrates the great feast of The Meeting of our Lord in the Temple.  The Gospel lesson for that day relates how the mother of Jesus brought Him to the temple, as was the custom and requirement under the God-given Law of Moses, of Israel (Exodus 13: 2,12; Leviticus 12: 2-8).  When the righteous Simeon, who received Christ in his arms at the temple, saw the child, he knew immediately that this was the Redeemer promised by all of Israel’s prophecies, for the elder was inspired by the Holy Spirit (Luke 2: 26-27).  Being inspired he himself uttered prophetic words which form the hymn sung or chanted at the end of every Vesper service:

“Lord, now lettest Thou Thy servant depart in peace, according to Thy word; for mine eyes have seen Thy salvation which Thou hast prepared before the face of all people, a light to lighten the gentiles, and the glory of Thy people Israel” (Luke 2: 29-32).

This particular feast is part of the great celebration that began forty days prior, with the Nativity of Christ (December 25).  Eight days later (January 1) we remembered the Circumcision of Christ and then His Baptism (January 6).  The commemoration of these events in our Lord’s earthly life basically form one feast, the feast of the Incarnation of God the Word.

God literally entered the world, into time and history.  He was physically present in the midst of His people, His creatures whom He loves.  Our Lord took on human nature in order to reconcile unto Himself, man who had strayed far from the Source of his life.

In taking on the “form of a servant,” God at the same time, in the Person of Christ, fulfilled every requirement of the Law that He Himself had given to His people through Moses.  He demonstrated, thereby, that everything that had happened in Israel’s history could not be described merely as a succession of unrelated events.  Rather this was a history with a definite goal:  the salvation of mankind.  He identified Himself as the Director of that history and fulfilled its expectation.

When the righteous Simeon took the child into His arms and declared that this indeed was Salvation Incarnate, the “Light to lighten the gentiles, and the glory of Israel,” a new era began:  the era of God’s presence among His people.

To this day, all of the Church’s celebrations, no matter what the event commemorated may be, whether in the life of Christ, of the Theotokos, or of the saints, all are celebrations of Christ and the establishment on earth of the Kingdom of His presence.  He initiated this Kingdom and promised its ultimate realization.  And now, just as the Old Israel had awaited the beginning of God’s Kingdom, the New Israel (the Church) awaits the Second and Glorious Coming of Christ and the fullness of His Kingdom, revealed.

Although all of our celebrations are rooted in the knowledge that we have been called for complete communion with Christ and to live in function of His kingdom to which we already belong, we still live in a world that has for the most part rejected what Christ gave it, that is, authentic life “in abundance,” life with real purpose and meaning.  We Christians, in spite of having accepted what God’s intervention in human affairs gave us, slip repeatedly and fall into the great temptation to convert the things of this world into gods.  We are constantly attracted by ways of seeking happiness and fulfillment that exclude God.  This, of course, always proves to be vain and futile.  So our lives vacillate, back and forth, between the assurance of salvation and indifference, between moments of real joy because we know that God is with us, and moments of boredom because we cannot give ourselves totally over to Him.

Every Christian celebration reaches its climax in the Divine Liturgy for the feast.  In this sacred work, when God’s people assemble in His name, we actually become participants in the Heavenly Kingdom to come.  We are as literally present with Christ in His future Kingdom as the Apostles were with Him at the Last Supper.  So the Kingdom is initiated among us and we enjoy it before our time, by anticipation.  This constitutes the meaning and experience of every Eucharist.  This is what our feasts and celebrations are all about, and that is why the Eucharist is the very center of them all.

I will emphasize again, however, that although what we have said is true, we continually orient our lives towards everyday pursuits, often living as though we had never experienced this divine reality.  That is why repentance and penitential seasons are in order.  That is why in approximately one month we will enter the Great Fast or Lent, during which time we are exhorted to repent of our sins.

Basically what is important for us Christians is that we have really “seen the True Light, received the Heavenly Spirit, found the true faith” in this experience of the Kingdom of God.  The question we must all ask ourselves sincerely however, is “what are we like when we return into this world after this Heavenly experience?” To Christ Who willed to be held in the arms of the righteous Simeon for our salvation be glory, honor and worship, now and ever and unto ages of ages.  Amen.

(At St. Barbara’s the festal celebration for The Meeting of our Lord, will begin on Wednesday evening, February 1, at 7 pm with Great Vespers, Old Testament Readings, Gospel and Litiya followed by Catechumen Class. The Liturgy will be celebrated the following Thursday morning, February 2, at 10 am.  We hope that everyone can join us for this great feast of the Church.)

]]> http://saintbarbarafw.org/493/feed/ 0 Schedule January 2012 http://saintbarbarafw.org/schedule-january-2012/ http://saintbarbarafw.org/schedule-january-2012/#comments Fri, 30 Dec 2011 02:30:52 +0000 http://saintbarbarafw.org/?p=479 SUNDAY, JANUARY 1:  Hours, 9:35 am;  Liturgy, 10 am for Feast of Circumcision of Christ, Feast of St. Basil, and New Years.

Wednesday, January 4:  Vespers for Forefeast of Theophany.  Class Afterward.
Thursday, January 5:  Strict Fast Day. ROYAL HOURS, 9 am.  THEOPHANY EVE Service, 7 pm. BLESSING OF WATER, afterward.
Friday, January 6:  Hours, 9:35 am.  Liturgy 10 am for THEOPHANY.
Saturday, January 7:  Vespers, 6:30 pm.
SUNDAY, JANUARY 8:  CHRISMATION of Charles Mahoney, 9:00 am. Liturgy 10 am. EVANGELISM CONFERENCE meeting, afterward.

Wednesday, January 11:  Vespers, 7 pm.  Class Afterward.
Saturday, January 14:  CHURCH SCHOOL 4:00 pm.  BAPTISM of Sofia Carter, 5 pm.  Vespers, 6:30 pm
SUNDAY, JANUARY 15:  Hours, 9:35 am.  Liturgy, 10 am.  PARISH MEETING  during Coffee Hour, and also CHURCH SCHOOL

Wednesday, January 18:  GENERAL CONFESSION 6 pm. Vespers, 7 pm.  Class Afterward.
Friday, January 20:  6:30 pm, EVANGELISM CONFERENCE at St. Barbara’s.  (Parish Members please arrive 5:30 pm for hosting).
Saturday, January 21:  EVANGELISM CONFERENCE all day at Holy Trinity  Greek Orthodox Church in Dallas.  No Vespers at St. Barbara’s.
SUNDAY, JANUARY 22:  Hours, 9:35 am.  Liturgy, 10 am.  CHILI COOKOFF during Coffee Hour.

Wednesday, January 25:  Vespers, 7 pm.  Class Afterward.
Saturday, January 28: Vespers, 6:30 pm.
SUNDAY, JANUARY 29:  Hours, 9:35 am.  Liturgy, 10 am.  Zacchaeus Sunday.

Wednesday, February 1:  Vespers for Feast of MEETING OF OUR LORD, 7 pm.  Class Afterward.
Thursday, February 2:  Liturgy 10 am for MEETING OF OUR LORD.

]]> http://saintbarbarafw.org/schedule-january-2012/feed/ 0 The Incarnation and Peace Among Men http://saintbarbarafw.org/474/ http://saintbarbarafw.org/474/#comments Fri, 30 Dec 2011 02:09:34 +0000 http://saintbarbarafw.org/?p=474 + His Eminence Archbishop Dmitri

(Although written almost thirty years ago, the following article is still very relevant for Christians.)

“For He is our peace, who hath made both one, and hath broken down the middle wall of partition between us.  Having abolished in his flesh the enmity…”  (Ephesians 2: 14-15)

The preceding Scriptural passage is read on the 24th Sunday after Pentecost:  (this year November 27).  St Paul is describing one of the most important meanings of the Incarnation.  The “enmity” between nations and people of differing races, taken for  granted as something natural and actually sanctioned by religion, was destroyed by the Incarnation, the entrance of God Himself into time, into human history.

The Incarnation is the great turning point of history.  Even the secular world marks its time “Before Christ” (BC.) and “Anno Domini (AD. — the year of our Lord).  Time since Christ is the modern era.  Twentieth-century man likes to think of his century as the truly modern one, and of deep concerns for equality and justice as being products of his time.  Yet, all that is said now about these concepts was said many centuries ago by Jesus Christ Himself, and society is only beginning to catch up with His “advanced ideas.”

Racial equality, brotherhood among nations and peoples, integration — these are ideas that one hears expressed continually in our day, and many, even some Christians, regard them as foreign to the teachings of the Church.  The fact is that Christians themselves have obscured and distorted the fundamental characteristics of the new life that God Incarnate gave to the world.

Religion has been, historically, the sanctifier of national differences.  The “Faith” often has coincided with the boundaries of the nation, and unfortunately Christian communities have been strongholds of ethno-religiosity-national faith ideas.

One radical misunderstanding of Christians of their own faith is partially responsible for this attitude.  Christianity is often thought of as one of so many “religions,” when the truth is that Christianity is not religion in the usual sense of the word.  It is above religion; Christ came to complete and crown religion.  It is the new life in Christ, the worship of God in spirit and in truth.

Unaided by direct revelation, man’s relationship to God found its expression in “religion,” yet when the fullness of time was come, and God entered into the world, the real nature of that relationship was revealed.  This revealed relationship, then, is “super-religion,” above and beyond all pietistic systems devised by man, the end toward which all religion was directed.

However, throughout Christian history there have been those who would force Christianity into the mold of traditional religion and make of it one more competitor for men’s loyalties.  Even in our own Church, by historical accident, the Faith had been identified with nationalities.  It is particularly sad that Christians have not taken the initiative and, being true to their nature, broken down the walls of partition.  It is tragic that Christians have identified themselves with the old idea of religion as the separator of men. Due in part to this misunderstanding, a large-scale abandonment of the Church was seen in years past, and is evident even to this day.

In reality, faith in Christ is the force of unification and could solve the world’s problems; all those things which captivate men’s minds in our day — peace, brotherhood, equality, social justice — have their origin in the teachings of Jesus Christ.

The Church has always prayed for the union of all men in the Liturgy, because she is convinced that God so wills it. Tragically, when men speak now of peace, brotherhood, equality and social justice, they offer humanism as the only basis for these things.

The unity and peace of which St. Paul spoke are unity and peace that only Christ can give, and this is exactly what faith in Christ will lead to.  Unity and peace on any other foundation can only lead to further chaos and wider gulfs of separation.

We Christians must re-examine ourselves and allow ourselves to be unified by Christ.  We can start by removing, with God’s help, all enmity and ill-will that exists among ourselves; we must consciously make ours, the characteristic measures by which we can judge just how close we are to Christ — “do unto others as we would have them do unto us,” “forgive men their debts, just as our heavenly Father forgives us our debts.”

No matter how chaotic the world may be, no matter how much hatred and bitterness exists among men, we know that when men take seriously Christ’s command to “love our neighbor as ourselves,” the influence and effect of that love is so great that it can overcome the world.

]]> http://saintbarbarafw.org/474/feed/ 0 Schedule December 2011 http://saintbarbarafw.org/467/ http://saintbarbarafw.org/467/#comments Sat, 03 Dec 2011 21:21:50 +0000 http://saintbarbarafw.org/?p=467  

Saturday, December 3:  BAPTISM, 5 pm, Annabelle Key;  Vespers, 6:30 pm.

SUNDAY, DECEMBER 4:  CHRISMATION, 9 am, Ryan Key.  Liturgy, 10 am.  Coffee Hour and CHURCH SCHOOL afterwards.
Tuesday, December 6:  Liturgy, 10 am,  ST. NICHOLAS DAY.
Wednesday, December 7:  Vespers, 7 pm, followed by Catechumen Class.
Saturday, December 10:  CHURCH SCHOOL, 4:30 pm.  Vespers, 6:30 pm.
SUNDAY, DECEMBER 11:  Hours, 9:35 am.  Liturgy, 10 am.

Tuesday, December 13:  Liturgy, 10 am, ST. HERMAN DAY.   In addition, a meeting of the NTOM at St. Barbara’s, 6:30 pm.
Wednesday, December 14:  GENERAL CONFESSION, 6 pm. Vespers, 7 pm, followed by Catechumen Class.
Saturday, December 17:  Vespers, 6:30 pm.
SUNDAY, DECEMBER 18: Hours, 9:35 am.  Liturgy, 10 am.  COUNCIL MEETING afterwards.

Wednesday, December 21:  Vespers, 7 pm.  (No Class).
Friday, December 23:  ROYAL HOURS, 9 am.
Sat., Dec. 24:  NATIVITY EVE SERVICE, 5 pm.  HOLY SUPPER,  6 pm  (Please sign-up if planning to be at Holy Supper)
SUNDAY, DEC. 25:  Hours, 9:35 am. LITURGY FOR NATIVITY, 10 am.

Wednesday, December 28:  Vespers, 7 pm.  (No Class).
Saturday, December 31:  Vespers, 6:30 pm.
SUNDAY, JANUARY 1:  Hours, 9:35 am.  Liturgy, 10 am, for feasts of St. Basil  and for the Circumcision of Christ.
]]> http://saintbarbarafw.org/467/feed/ 0 In Praise of National Councils: The 16th All-American http://saintbarbarafw.org/in-praise-of-national-councils-the-16th-all-american/ http://saintbarbarafw.org/in-praise-of-national-councils-the-16th-all-american/#comments Tue, 29 Nov 2011 02:21:44 +0000 http://saintbarbarafw.org/?p=401

Fr. Basil Zebrun

(In light of the 16th All American Council held in Seattle, I would like to offer the following thoughts.  A presentation of proceedings was given at St. Barbara’s on Sunday, November 6, during coffee hour. Further material, as well as podcasts of the council, may be accessed at OCA.org, the website for the Orthodox Church in America.)

     Councils have continually played a prominent role in the life of the Church.  The Church is not only hierarchical but conciliar in nature.  Councils are vehicles through which the Holy Spirit acts, a means by which divine truth, God’s will, is discerned and expressed for the salvation of all. The Orthodox Church, in fact, has been referred to historically as, “The Church of the Seven Ecumenical Councils.”

     In North America councils have nothing to do with defining sacred Truth for the whole of Orthodoxy, as did great councils of the past. They do, however, concern themselves with conveying such Truth on a local level, discerning a Godly path for the Church on this continent.  They help to shape and define elements of local tradition in a formal sense, as the Church seeks to express what can be termed an American Orthodoxy.

     Though at times, taken for granted — viewed as routine business — significant manifestations of this process already exist. Speaking specifically about the OCA, on both national and diocesan levels numerous topics have been addressed repeatedly by council delegates:  moral and spiritual issues, as well as those pertaining to evangelization and Church organization. In addition, methods for Church funding have been taken up often by the Holy Synod, the Metropolitan Council, dioceses and parishes. As the Orthodox Church in America develops, a shift of emphasis is gradually being felt nationally on two topics in particular, through the process of discernment:  proportionate giving, and defining responsibilities more appropriate to dioceses rather than centralized departments.  The above efforts reflect the OCA’s sense of self-identity, an awareness of the need for periodic self-evaluation and changes in Church structure, but also an acceptance of Orthodoxy’s sacred duty to be a conscience for North America.

     Recent convocations have responded additionally to cries for accountability and transparency at multiple levels of Church life. The laity in this country, while affirming the hierarchical nature of the Church, tend to be strongly aware of their responsibility to safeguard the teachings, as well as practices, of Orthodoxy.  Thus their desire, and that of clergy, that all members of the Body be held accountable for personal actions.

    The specific make-up of councils in America further reveals a local sense of identity through the open exchange of ideas by bishops, priests and deacons, as well as lay delegates.  St. Tikhon is pointed to as having espoused this comprehensive understanding of conciliarity. He thought it wise that our experience of “unity in diversity” include a broad cross-section of Church membership. This vision is not radically new, though locally the concept finds fertile ground.  St. Tikhon’s approach is consistent with a Eucharistic-centered Church life, the notion of a “royal priesthood” of believers, and the belief that all Church members are responsible for the Faith imparted unto them.

     This latter aspect of councils – that of inclusion – I find particularly fascinating, especially at a national level.  I am encouraged by the fact that Orthodox Christians, clergy and laymen, from diverse regions of North America can gather together once every three years, listen to one another, address passionately at times specific issues, reach a common understanding of these issues (even if that means agreeing to disagree), vote on proposals, and then greet one another later as brothers and sisters in Christ. These are signs of maturity, signs that people are not focused on the sins of others, or primarily on defending personal opinions, but rather their attention is directed toward the work of the Church.

     The process of conciliar discernment is not always easy or pleasant.  Smoothing out rough edges through prayer and dialogue takes both commitment and patience.  In Seattle a delegate was overheard saying that, “No one is convinced by arguments from the council floor.  When it comes to voting on issues, people already have their minds made up as to what side of the political fence they stand.”  Short term, that sentiment may indeed be true.  But in many respects the Church’s life is like that of a Christian: the fruit of our Lord’s work is revealed over time.  Before growth can occur, before progress can be made, seeds have to be planted in the hearts of council delegates.  This is accomplished in diverse ways: certainly through receiving the Word proclaimed at services and plenary sessions, as well as through the experience of Christ’s presence, wherever two or three are gathered.  But seeds are sown as well through the hearing of differing opinions expressed by other delegates.  Once sown, people must strive to cooperate with the Truth revealed, to change their personal rationale when necessary, and open their hearts to the work of the Spirit.

     For Church growth to occur this latter experience, of listening to the reasoning of others, is difficult to overestimate. A person may truly believe that discussions at councils do little good, that minds are already made up, or worse, will never change. Personally, I do not accept this last notion.  The Faith, in a sense, is all about change: repentance in the light of truth and wisdom.  We cannot overlook what fruit may develop, over time, through people’s exposure to different ways of thinking. In addition, it is hard to imagine — for the life of the North American Church — the unity, the common mind, being forged through personal contacts and public exchange, even if that process takes decades.

While recognizing the time, money, effort and sometimes headaches involved with convening  Church councils at a national level, I must also confirm the joys and inspiration that come through these gatherings.  In my opinion they are invaluable for our formation as an Autocephalous Body striving for administrative unity with other jurisdictions.  I must also express gratitude to those people who spent countless hours organizing the council in Seattle.  No doubt their efforts will lead to growth and meaningful changes for the life of the Orthodox Church in America.

]]> http://saintbarbarafw.org/in-praise-of-national-councils-the-16th-all-american/feed/ 0 The Season Ahead: Christ is Born! http://saintbarbarafw.org/the-season-ahead-christ-is-born/ http://saintbarbarafw.org/the-season-ahead-christ-is-born/#comments Tue, 29 Nov 2011 02:19:52 +0000 http://saintbarbarafw.org/?p=399 Metropolitan Kallistos Ware

     (Orthodox Christians are currently in the midst of the forty day Nativity Fast, anticipating the Birth of our Lord, Jesus Christ.  We pray that everyone has a fruitful Advent and a blessed Nativity.  The following contains edited excerpts from Metropolitan Ware’s explanation of the days leading up to Christmas, and the central meaning of the feast.)

     “Before Christmas, as before Easter (Pascha), there is a lengthy and elaborate period of preparation.  Christmas is preceded by a fast corresponding to Great Lent and lasting for forty days.  On the Sundays immediately before December 25, there are special commemorations which emphasize the link between the Old Covenant and the New.  The second Sunday before Christmas – the Sunday of the Forefathers – calls to remembrance the ancestors of Christ. The Sunday that follows is broader in scope, commemorating all the righteous men and women who pleased God from the days of Adam, the first man, to Joseph, the betrothed of the Mother of God.  Approaching Christmas in this way, the worshipper is enabled to see the Incarnation, not as an abrupt and irrational intervention of the divine, but as the culmination of a long process extending over thousands of years.

     On Christmas Day itself the services commemorate not only the birth of Christ in Bethlehem and the adoration of the shepherds.  They also recall the arrival of the Magi with their gifts of gold, frankincense, and myrrh. The story of these Wise Men (Matthew 2:1-12), which in the Roman and Anglican use is appointed for January 6, is read on the morning of December 25 in the Byzantine rite.

     The familiar and homely elements of the Nativity story – the baby wrapped in swaddling clothes and laid in a manger, the ox and the ass beside Him, the shepherds watching with their flocks by night – are by no means forgotten in the Orthodox hymns for this day.  But the main center of interest lies elsewhere:  not in these picturesque details, nor simply in the humanity of the child Jesus, but rather in the paradoxical union of that humanity with the divine.  “A young child, the pre-eternal God” (Kontakion):  this is the supreme and crucial meaning of Christmas. Without ceasing to be what He is from all eternity – true God – One of the Trinity, He became truly and entirely man, born as a baby from a human mother…

     It is to this theme, under varying forms, that the liturgical texts of the day continually revert,  to the contrast between the divine and the human in the one Person of the Incarnate Christ.  For example:

     “He who formed the world, now Himself ‘takes form’ as a creature; The Creator makes Himself to be created; He who holds the whole creation in the hollow of His hand today is born of the Virgin; Older than ancient Adam, He lies in His mother’s arms;” and so on.

     Passages such as these are intended to make the members of the Church realize, in some small measure, how strange and amazing a thing it is that God should become man.  As the worshipper stands in spirit beside the crib, it is not enough for him to see, lying in the straw, “gentle Jesus, meek and mild;”  he must see more than this. He must behold the only begotten Son of God…”

     Metropolitan Kallistos’ words indicate a challenge facing Christians that extends to our relationship with all of creation. As we are to see in the Child Jesus the face of the Incarnate Lord, we are to recognize in all men the image of this same God.  Likewise, we are to experience the Church not merely as a human organization, but as both a divine and human reality, the Body of Christ.  Furthermore, the world must be appreciated not as an end in itself, but as a reflection of the Creator, a means of divine knowledge.  “God is with us,” the faithful sing at Christmas.  In Christ, God has taken up His abode among men.  He has united Himself to creation. He has filled that which is earthly with His divinity.  This is the meaning of Christmas. For this, man glorifies Christ throughout the ages.  Because of this, the Nativity/Theophany season remains one of the great lights on the Christian calendar.
]]> http://saintbarbarafw.org/the-season-ahead-christ-is-born/feed/ 0 Entrance of the Theotokos http://saintbarbarafw.org/entrance-of-the-theotokos/ http://saintbarbarafw.org/entrance-of-the-theotokos/#comments Fri, 28 Oct 2011 02:39:37 +0000 http://saintbarbarafw.org/?p=335

Entrance of the Theotokos

Fr. Basil Zebrun

On Monday, November 21, Orthodox Christians celebrate one of the Church’s twelve major feasts:  The Entrance of the Theotokos into the Temple.  The historical events connected with this event form part of Sacred Tradition and are described in early non-Scriptural documents and in the hymns of the Church.

According to these sources, when Mary was three years old her parents, Sts. Joachim and Anna, the grandparents of Jesus, sent their daughter to the Temple in fulfillment of a promise made at the time of her conception, that she would be dedicated to the Lord.  Joachim did not want Mary’s departure to be a sad occasion. He, therefore, gathered together young girls from the neighborhood, gave them lit candles or lanterns, and Mary intrigued by the bright lights happily followed them to her new home. She was met at the Temple by Zacharias, the future father of John the Baptist.  There she dwelt until her betrothal to Joseph.

The meaning of this feast can be derived from its title: Mary enters the Temple to become herself the Temple of God.  She enters the Holy Place to become a “living” Holy of Holies (Hopko, Fr. Thomas, The Winter Pascha).  In her womb the Fashioner of all creation will be fashioned.  He will take for Himself a complete humanity, our entire human substance, from Mary.  Everything we are He will become, and the years spent in the Lord’s House prepare the Virgin for her role as Theotokos, the Birth-giver of God.  There she is nourished physically, mentally and spiritually, to become the flower of Old Testament piety. Indeed, Tradition relates that Mary was fed by messengers of God while in the Temple. Sometimes this pious belief is depicted artistically with Mary represented twice in the festal icon:  once in the center, escorted by Joachim, Anna and the young maidens as she enters the Temple; and once in the top, right corner, seated “near the door of the Holy of Holies, where an angel comes to assist her” (Leonid Ouspensky and Vladimir Lossky, The Meaning of Icons).

As the dwelling place of God, Mary typifies humanity.  Her entering the Temple and later her conception of the Messiah, signals an end to a strict identification of God’s House with any man-made structure.  “Man” is now revealed as the true and proper dwelling place of the Almighty.  According to Christian Tradition, “we are all fashioned in God’s image and likeness to be abodes of His presence” (Hopko, Ibid).

“Do you not know that you are God’s temple and that God’s Spirit dwells in you?  If anyone destroys God’s temple, God will destroy him.  For God’s temple is holy, and that temple you are” (1 Corinthians 3:16-17).

“…the Most High does not dwell in houses made with hands…” (Acts 7:48)

The emphasis on man as the abode of God is applied not only to the individual but to the entire people of God.  The Church, for example, is spoken of by St. Paul as, “the fullness of Him Who fills all in all” (Ephesians 1:23), the fullness of God’s life, revealed and shared with His followers.  Mary’s entrance into the Temple is thus an essential reminder and celebration of our own entrance into the Church, through baptism and chrismation, at which time we are offered to God, and reborn of “Water and the Spirit.”

As far as services are concerned, it is significant that “the feast of the Entrance of Mary…marks the first specific liturgical announcement of the birth of Christ” (Hopko, Ibid).  On the eve of this holiday the Nativity canon is sung during Matins, at the Vigil service, and at each subsequent major Vigil until Christmas.  The troparion (main theme song) for the day exclaims why this is:  ‘Mary’s appearance in the Temple is an anticipation of the Messiah’s Advent.’  In Orthodoxy Mary is always contemplated in light of her role as Jesus’ mother.  The liturgical art of the Church bears this out.  Icons of Mary almost always depict the Incarnate Word as well.  Even the most traditional name used for Mary, “Theotokos,” identifies her directly with Christ.  There is no separate cult of Mary in Orthodoxy.  Instead, “Mariology is simply an extension of Christology” for Orthodox Christians (Bishop Kallistos Ware, The Orthodox Church).  So it is, that as we celebrate the Entrance of the Theotokos during Advent we look forward already to the birth of her Son on December 25.

“Today is the prelude of the good will of God, of the preaching of the salvation of mankind.  The Virgin appears in the Temple of God, in anticipation proclaiming Christ to all.  Let us rejoice and sing to her:  Rejoice O Fulfillment, of the Creator’s dispensation.” (Troparion)

In closing we shall quote from Psalm 45, verses that are understood as prophetic utterances directly related to Mary.  They are used ‘extensively in the services of this particular feast and have no doubt provided a great inspiration for the celebration of Mary’s consecration to the service of God in the Temple’ (Hopko, Fr. Thomas, The Orthodox Faith, Volume II).

“Hear, O Daughter, and consider and incline your ear;  forget your people and your father’s house, and the King will desire your beauty.  Since He is your Lord, bow to Him…

“The princess is decked in her chamber with gold-woven robes, in many-colored robes she is led to her King, with her virgin companions, her escort, in her train…

“Instead of your fathers shall be your sons; you will make them princes in all the earth.  I will cause your name to be celebrated in all generations, therefore, the peoples will praise you forever and ever“  (Psalm 45: 10-17)
]]> http://saintbarbarafw.org/entrance-of-the-theotokos/feed/ 0 Schedule November 2011 http://saintbarbarafw.org/schedule-november-2011/ http://saintbarbarafw.org/schedule-november-2011/#comments Fri, 28 Oct 2011 02:26:29 +0000 http://saintbarbarafw.org/?p=330 Wed., November 2:  NO SERVICE or CLASS because of All American Council.
Sat., November 5:  NO SERVICE or CLASS because of All American Council.
SUNDAY, NOVEMBER 6:  Class, 8:45 am.  Hours, 9:35 am.  Liturgy, 10 am. Coffee Hour and CHURCH SCHOOL to follow.

Monday – Thursday: Christmas Festival Set-up. (See Matushka Christine for info.)
Wednesday, November 9:  Vespers, 7 pm.   (No Class.)
Friday, November 11:  25th Annual CHRISTMAS FESTIVAL, 9am – 6pm.
Sat., November 12:  25th Annual CHRISTMAS FESTIVAL, 9am – 5pm.   (No Service)
SUNDAY, NOVEMBER 13:  Class, 8:45 am.  Hours, 9:35 am.  Liturgy, 10 am.

Tuesday, November 15:  Pan Orthodox UNCTION SERVICE, 6:30 pm at St. Seraphim Cathedral for the beginning of the NATIVITY FAST.
Wednesday, November 16:  GENERAL CONFESSION, 6 pm. Vespers, 7 pm, followed by Catechumen Class.
Saturday, November 19:  CHURCH SCHOOL, 4:30 pm.  Vespers, 6:30 pm.
SUNDAY, NOVEMBER 20: Class, 8:45 am.  Hours, 9:35 am.  Liturgy, 10 am. 12:30 pm, Great Vespers for ENTRANCE OF THEOTOKOS INTO TEMPLE.

Monday, November 21:  Liturgy 10 am, for ENTRANCE INTO TEMPLE.
Wednesday, November 23:  Vespers, 7 pm, followed by Catechumen Class.
Thursday, November 24:  Liturgy, 10 am.  THANKSGIVING DAY.
Saturday, November 26:  Vespers, 6:30 pm.
SUNDAY, NOVEMBER 27:  No Class.  Hours, 9:35 am.  Liturgy, 10 am.

Wednesday, November 30:  Vespers, 7 pm, followed by Catechumen Class.
Saturday, December 3:  Vespers, for FEAST OF ST. BARBARA, 6:30 pm.
SUNDAY, DECEMBER 4:  Class, 8:45 am.  Hours, 9:35 am.  Liturgy, 10am, for the FEAST OF ST. BARBARA.
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