Christ is Born!

Beauty and Salvation

(The following are basic thoughts on a broad topic that has captivated authors, artists, philosophers and theologians for centuries. There is no shortage of ideas concerning the infinite expressions of beauty. From a sermon at St. Barbara’s.)

The notion of beauty applied to people is often discussed in terms of outward appearance. “Appearance is everything,” many would say: the air of success, a youthful image and personal style. Toward these ends, Americans invest a great deal of money and time each year to acquire the “perfect look.” In 2023 alone they spent 502 billion dollars on cosmetics, cosmetic surgeries, fashion and fitness. Add to that number countless hours devoted to exercise, choosing the right clothes and applying make-up.

Each society possesses its own criteria that define a good looking individual. These may vary from country to country, generation to generation. A former professor of dogmatic theology, Sergei Verhovskoy (of blessed memory, +1986) expressed a bit of surprise at people’s obsession in the U.S. with “being thin.” He was born in Russia but in Paris received his formation as a theologian. According to Verhovskoy, the countries and times in which he lived, until the age of forty-five, appreciated “a healthy, robust look” as a sign of attractiveness.

Changes in perception have occurred even in America, especially since the 1970’s and 80’s. “Thin, is still in,” to be sure, but the end-look has been more refined. Today, a healthy glow combined with a lean, tanned, muscular, waxed-body represents the pinnacle of beauty. Actors, cover models and athletes provide the look that many strive to emulate.

Such standards, focused as they are strictly on appearance, literally scratch the surface of true beauty. What about a person’s emotional and mental stability, his inner well-being? What about concern for love, peace, joy, gentleness, goodness and faith, the fruits of the Spirit listed by St. Paul in Galatians? These qualities have a strong appeal and certainly offer a much better gauge of human excellence. Afterall, physical looks come and go. They cannot be taken with us once we leave this planet. But what can be taken is who and what we are inwardly. Beauty of character opens the gates of the Kingdom for each person. What’s more, inner beauty can be seen, clearly perceived in the faces of virtuous individuals. “The light of the body is the eye,” and soft eyes are often described as hugely attractive. They reveal a compassionate soul.

Unfortunately, many are blind to such things. They are equally oblivious to the inherent splendor of creation as a revelation of God’s presence. Psalm 19 tells us that, “The heavens are telling the glory of God, and the firmament proclaims His handiwork.” Paul, in his letter to the Romans, states that, “ever since the creation of the world God’s invisible nature, namely, His eternal power and deity, has been clearly perceived in the things that have been made.” In other words, all that exists bears the stamp of the Creator Who is beauty itself.

In a lecture, Fr. Thomas Hopko (of blessed memory, +2015) said that, “The most natural thing in the world should be that a person throws open his bedroom window each morning and exclaims, ‘the heavens are telling the glory of God and the firmament proclaims His handiwork.’ We typically do not do that (he said) because we are fallen creatures who – to a great extent – have lost the innate ability to perceive His presence. That ability, however, has been restored for us, in Christ.” Fr. Thomas then described the manner in which St. Seraphim of Sarov (+ 1833) greeted each person he met. “My joy,” he would say, perceiving the beauty of the divine image in each individual. For this righteous man, the company of another human being was always a cause of quiet celebration: it signified God’s abiding presence.

Thus, authentic beauty is associated with truth and goodness. When these three are not held together beauty alone – as an end in itself – is nothing. Accordingly, the Russian philosopher Vladimir Soloviev wrote, “beauty without truth and the good is an idol.” In Dostoyevsky’s (+ 1881) The Idiot, one finds a related, provocative statement that has challenged the thoughts of countless individuals: “beauty will save the world.” Beauty does indeed save in the most comprehensive sense of the term: as inspiration, as revelation of truth, a witness to God throughout creation. Ultimately the world is saved by beauty incarnate, our Lord Jesus Christ.

A Roman Catholic author, Juan Ignacio Hubner, associated these thoughts specifically with the Cross. “Ultimately (he said), there is no greater beauty than love that has conquered death…The beauty that saves, that truly saves, is the beauty of love that goes to the extreme of redemptive sacrifice.”

Such ideas lie at the heart of the Church’s appreciation of beauty in worship. Her music, iconography, architecture and liturgical celebrations point beyond themselves to something higher, more profound than colors, shapes and choral harmony. The Church’s art, through its varied expressions, conveys the central experience of Christians, that “God is with us,” the Savior has arrived. Sacred art communicates the presence of God’s Kingdom in our midst. There is a sacramental quality to Church art that goes beyond emotion, even inspiration. Orthodox Christians seek to open themselves to that experience. They do so by way of traditional disciplines: prayer, fasting and charitable works entered into for the sake of Christ.

The Advent, Nativity and Theophany seasons are quietly powerful with great attention given to beauty and prayer. There is even an art to prayer itself, and as with any artform proficiency is gained only after years of practice. May the Winter Pascha continue to be for us a time of heartfelt prayer and spiritual renewal, opening our mind’s eye to God’s beauty everywhere present, filling all things.

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On Politics and Religion

Protopresbyter John Meyendorff

(Looking ahead to the upcoming election we thought that the following article might be of interest.  Fr. John of blessed memory, was a Dean of St. Vladimir Orthodox Seminary, a noted author, Church historian and patristic scholar.  He also represented the Orthodox Church in America in many pan-Orthodox and ecumenical affairs around the world during his tenure at SVS).

In a totalitarian state it is easy – and often unavoidable – for the Church to be totally apolitical.  This is so because totalitarianism consists precisely in depriving the people of the right to think and decide on political matters.  The issue of “politics” (under an oppressive regime) arises only in the case of a revolutionary confrontation with the powers-that-be, and, in that case, for Christians there are difficult choices to make between active and passive participation in the change.  Quite often, Christians fail to satisfy either side because of their abhorrence of violence, which is practically inevitable in revolutionary situations.

In a democratic system Christians cannot be totally apolitical, because they freely vote.  If they abstain from voting, claiming to be apolitical, they in fact support the majority, which is a political act in itself.  They also pay taxes, which support government policies, and therefore are inevitably performing political acts.  So, in fact, an apolitical attitude in democracy is impossible.

However, Christians have advantages over their non-religious co-citizens.  They know through faith of the true meaning of such words as “justice,” “peace,” “security.”  They know that none of these realities can be provided by political or military or economic means only.  Politicians are lying when they promise those things to the people in their programs or their slogans.  True justice, peace and true security are accessible only in the Kingdom of God.  This basic belief makes Christians somewhat immune to total political commitment to anyone. 

However, it would be a mistake to think that the relative, temporary and partial forms of justice and peace can be ignored by Christians because they expect to find them in the Kingdom of God.  The commandment of love given by the Lord to His disciples refers also to this world and not only to the next.  “If someone says, I love God, and hates his brother, he is a liar” (1 John 4:20).

There is actually no clear and simple formula which would give us infallible directions as to how this divine love revealed to Christians is to be realized in their attitude towards society at large.  Historically, Roman Catholics and Protestants have relied on political solutions and methods more readily than the Orthodox.  To secure its independence from the State, Roman Catholicism became a state in itself, while Protestants, including the original white settlers in America, often dreamt of creating here on earth a just and “perfect” society.  Some Western Christians today, disappointed in the failures of the past, tend to ally themselves blindly with secular reformers or revolutionaries, hoping to reach “justice” in this way.  Orthodox Christians generally understand well that such solutions are quite mistaken.  However, they too have been often accused of being so detached from the world in their spiritual and liturgical experience of the Kingdom of God that they left their own countries in the grip of tyrants and dictators.

Personally, I believe that the Orthodox historical record in this respect is really not worse than that of the Christian West.  But it is true that if we, the Orthodox – especially now that we live far away from traditional structures which took certain Christian values for granted – do not take seriously our mission to the world around us, we will be judged accordingly.  This mission consists, first of all, in preaching the Gospel of Christ in its fullness, but it also involves feeding the hungry, helping the sick, being concerned with the weak and the disinherited.  There is no reason in this respect to leave a monopoly to socialist atheism, which is a miserable social failure anyway, or to agree with straightforward, selfish capitalism, which leaves the weak to care for themselves.  The Orthodox Christian solution is neither another ideological system, nor a politicized Christianity, nor an apolitical indifference to the world.  It implies the support of what is right and the rejection of injustice, in alliance with no one.  This freedom from all secular commitments, coupled with real concern for the salvation of the world, is the Christian position.  It somewhat annoys those who wish to use the Church for their own goals, but its strength lies in its independence and in its commitment to the higher Truth.  Let us not depart from it, and let us make the right choices accordingly.

(From a March 1983 editorial in the Orthodox Church in America Newspaper.  Reprinted in “Witness to the World,” published by St. Vladimir Orthodox Seminary Press, Crestwood, New York, 1987, pp. 88-90).

“Do not be Anxious…” The Perception and Utilization of Time

(From a sermon given at St. Barbara’s. Some main ideas are borrowed from the much beloved Metropolitan Anthony Bloom, as found in his modern classic, Beginning to Pray.)

People in general – certainly Americans – tend to be very anxious about life. I suspect this has always been the case, but the times we live in seem particularly unique. According to studies, approximately thirty percent of the U.S. population suffers from some form of anxiety. Twenty percent are affected in ways that make it difficult to function normally in everyday situations. [1]

Anxiety levels vary amongst individuals, as well as reasons for the anxiety. Some worries are self-induced: people place themselves willingly in ongoing situations that are morally questionable or carry a high degree of risk. Thus, they live in a constant state of apprehension. And then, there is stress – anxiety – that comes to people from the outside. Nothing to do with their personal choices. Simply wrong place, wrong time. They are left then to struggle with the aftermath.

This morning, however, did we not hear from Christ Himself: “Therefore (brethren), I tell you, do not be anxious about your life, about what you shall eat, drink, or wear…Is not life more than food, and the body more than raiment?” [2]

“Do not be anxious.” Some might respond, “Easier said than done. How is this even possible in light of constant daily concerns?” Difficulty understanding the Lord’s message is frequently related to misguided priorities. Jesus’s words presuppose a level of commitment – eventually – to His way of life.  When a person’s primary gaze, however, is directed toward something other than our Lord, then He seems to speak in unrealistic platitudes.  

Another problem lies with people’s perception and utilization of time itself. And that is what I want to focus on today, the perception and utilization of time.  

It’s probably safe to say that most Christians have not fully learned what it means to live in the present moment. And that is important, because this moment, where we are at right now, is really all that anyone can possess, living it by faith in God.

We know from experience that people tend to agonize continually over mistakes of the past, times and situations that no longer exist. On the flip side, they project personal fears and dreamt up catastrophes into a future that has not yet arrived, one which may never arrive, at least not as we envision it.

Both of these “non-existent time zones” (if you will), the past and the future, nevertheless, influence our lives so greatly that it becomes difficult to conceive of life devoid of anxiety, difficult to focus on that which currently stands before us. We constantly worry about things we did, and then we worry about what will happen if our well-conceived plans do not come to fruition. The present moment, in effect, is wasted. Our minds wander between what was, and the unproven what may be. We then lose sight of what is.

The actual problem then, lies in how we perceive the point at which we find ourselves here and now. Practically speaking, the present moment often seems like a razor thin, imaginary line, connecting the past with the future: almost non-existent. We are not quite sure how to view it. Our perception is that each second, each minute “come and gone,” rolls immediately into the future. People are left wondering, “is the present, even a real thing?” We think about it, but then in the blink of an eye, it instantly disappears. [3]

It is important though, to arrive at some kind of understanding, because God can only work with us where we find ourselves here and now. This moment is all that I have as an opportunity to open my heart to divine grace. I cannot change what has happened, nor can I live my life totally as it might be an hour, a month or ten years from now. The present is all I own and I must fill it with as much meaning as possible, give to it my full concentration.  This, in part, is the lesson of the Rich Fool: “the things you have prepared, whose will they be?” [4]

Again, easier said than done. Think about individuals, however, on the point of death but then miraculously saved. Many confess that in that final moment their lives “flashed before their eyes.” Amazing. Decades of experiences and relationships suddenly brought into the here and now. That razor thin line of the present, instantly became for them a river, highway, or whatever metaphor one may wish to use. So, what changed? [5]

Nothing on the surface. One second of time, was still one second.  One minute, still one minute. The person’s perception, however, of that one minute was like nothing he had ever known. He was offered a small yet powerful glimpse – dare we say – of how God Himself views the nature of time: past, present and future all laid out before Him.

Christians can learn to embrace such brief moments – good and bad – that offer this intense awareness. The experiences are usually few and far between, so to compensate there are useful exercises that can enhance one’s sensitivity.

We can take brief periods out of each day – a few minutes at a stretch – to simply sit: be with God and with ourselves. We do not have to pray formally at such times. We do want to insure, however, a mindfulness of God’s presence, and that our hearts remain still. Don’t look ahead anticipating the football game on television later that night or the next day’s business meeting. Don’t look back, wondering if this morning we should have given our neighbor different advice, or if last week’s car purchase was a smart investment. And do not let the ring of the doorbell or of our cell phones take us “out of the moment.”

If we are faithful to this daily routine, over the course of several months another world gradually opens up. During those short breaks anxiety dissipates as we let “the past be the past” while refusing to allow concerns about the future influence our thoughts. We simply allow the depth of time, the meaning of each second, reveal itself.

It is necessary, as well, to prioritize individuals and situations placed before us, here and now. People sometimes flit or dart through life, like butterflies, bouncing quickly from task to task, one personal encounter to the next, without really taking stock of where they are at, or who they are with. It is important, therefore, to pause periodically during the day, perceive the inherent worth of others, the value of their ideas, approach any job immediately at hand as something worthy of our complete attention for the glory of God. [6]

We admire individuals who are able to make us feel as though we are the only person in the room.  Learning the secret of that approach as a sincere gesture of respect – not simply as an act of salesmanship – will help believers to “live in the moment,” give to them a more intense appreciation of time itself. 

When our Lord gives directives such as, “Do not be anxious about life,” He knows what He is talking about. He anticipates all objections and justifications. We can expect the full meaning of such words to escape us initially, especially when our daily experience is just the opposite: we worry, we are anxious, we seem addicted to worry. It takes a while to understand and appreciate the blessings of God, including the gift of time, to learn the potential for each moment offered by Creator. May we be open to such lessons.

[1] National Institute of Health; Forbes Health.

[2] Matthew 6:25.

[3] Anthony Bloom, Beginning to Pray (Paulist Press, Mahwah, NJ 1970), p. 83.

[4] Luke 12:13-21.

[5] Bloom, pp. 83-85.

[6] Bloom, pp. 85-89.

The Final Meaning of Religion

In his first publication entitled Orthodox Christian Teaching, Archbishop Dmitri laments the fact that contemporary thought is increasingly indifferent to the existence of spiritual truth: Who is God? Who is Christ? Can we know Him?  His Eminence explains that there seems to be little interest in exploring such all important questions:

“While one of man’s chief preoccupations throughout history has been the acquisition of knowledge about the Primary Cause, who made the world and us, and about the destiny of man, popular thought in our time tends to regard this fundamental drive of mankind as of little value, and to turn its attention to “making a better life” for men here and now…It is becoming more and more popular to say, “I believe in a god, but I don’t know anything about him,” or “There must be something above and beyond the reality of everyday life, but there is no proof for it as far as I am concerned, so I don’t worry about it” (OCA Department of Religious Education, 1980, p. 9).

People are skeptical about Man’s ability to receive and know truth. A spirit of skepticism, of relativism has crept even into Christianity. “The truth” has become essentially whatever one wishes it to be, “whatever works for you.” The value of religion itself is often viewed as unrelated to truth, reduced solely to positive feelings, social activism, charitable efforts and the like.

Those unhappy with such reductions, often and unfortunately, take an exaggerated, opposite stance. While their legalism is meant as a counterbalance to the skeptics, and to those who would water down the Gospel, their message – void of spirit and compassion – tends to fall flat.

The propagation of truth, however, has always been a matter of balance, of “speaking the truth in love,” according to the Apostle (Ephesians 4:15). Truth lies at the heart of the Faith which bears witness to Christ, truth and love incarnate: “I am the way, the truth and the life” (John 14:6).

Professor Nicholas Arseniev, in his book Revelation of Life Eternal: An Introduction to the Christian Message, speaks of truth, of the value of religion from an Orthodox perspective. He addresses the questions: “Why is religion necessary?”  “What is the true sense of religion?” and “Why ought we to believe in God?” (St. Vladimir’s Seminary Press, Crestwood, New York, 1982, pp. 7-8)

Arseniev starts by offering “pragmatic” responses, commonly held beliefs that are acceptable and right:

(1) Faith in God has always provided comfort in times of sorrow.

(2) Religion has inspired Man with heroic and selfless acts, with a power of self-dedication and sacrifice.

(3) Faith unlocks a creative force within Man, provides a vision of authentic beauty.

(4) Religious convictions have been the dynamic center of human culture and achievements for centuries.

(5) Religion has also inspired incomparable works of art; it has led men to seek justice for the oppressed, and provide hope for the hopeless.

While all of this is undeniable and worthy of exaltation, Arseniev states that none of it actually, “proves the case for religion, for why we should believe.” From the traditional Christian point of view, there is only one decisive claim which religion can make:  that it bears witness to truth.

All that has been mentioned as reasons to believe in God, as arguments for the necessity of faith, they all find their final meaning in spiritual truth, in the existence of a Divine Reality which provides inspiration and ultimate worth to all human endeavors.

Thus, the importance, the central place of theology in Church history. Christian theology is not merely the study of God, Father, Son and Spirit. It is Man’s attempt to find words – inspired words – adequate to the revelation of truth as given by Christ, through the power of the Holy Spirit.

When Man discovers such truth about God, he then discovers the truth about himself: why, for instance, do people possess inherent needs to create, to explore, to have personal relationships, to look beyond themselves toward a Higher Reality, which if nothing else they can feel within their hearts? These human tendencies point to the existence of a loving Creator, for Whom the world was made, Whose image resides in Man.

The Saints bore witness to these claims, even if many of them were not what we would call academic theologians.  Nevertheless, they were able to see value and worth beyond their own religious confines, something with which more dogmatically minded Christians often have difficulty. The Saints knew that in each Faith – Christian or not – there were kernels, hints of truth: distortions perhaps, but present nonetheless. Their understanding of the Faith led God’s holy ones to approach others with open hearts, not with a spirit of judgement or condemnation. It allowed them to see the good, to see potential, wherever it may have been:  starting points for discussions and conversions.

The Apostle Paul himself was quite discerning as he addressed the men of Athens. He was sensitive to local customs, measured in his teaching, and in the process gained a number of followers: “I perceive in every way that you are very religious…I found also an altar with this inscription, ‘To an unknown god.’ What therefore you worship as unknown, this I proclaim to you…some men joined him and believed, among them Dionysius the Areopagite and a woman called Damaris and others with them” (See Acts 17:22-34).

With that in mind, let us conclude with words of St. Paul to the Philippians, a favorite passage for many Christians: “Brethren, whatever is true, whatever is honorable, just, pure, lovely, gracious, if there is any excellence, if there is anything worthy of praise, think about these things:  What you have learned, received, heard and seen in me, do these things; and the God of peace will be with you” (Philippians 4:8-9).   (An edited sermon from an All-Saints Sunday at St. Barbara Orthodox Church)

Summary of Paschal Services

Christ is Risen!

Please forgive the lack of specific names. The work accomplished Holy Week and Pascha was indeed a team effort, and there are far too many people to remember for whom we are most grateful.

HIGH SPIRITS, INCLEMENT WEATHER:

Rain, thunder and brilliant displays of lightning led to a smaller than normal gathering for the midnight service, late May 4 and very early May 5.  The crowd was similar in size to a good Sunday attendance. We welcomed, though, a number of visitors along with old friends who braved the elements for “the feast of feasts.”  As someone pointed out, spirits were high during the Resurrection celebration despite the threats from “mother nature.” 

One newcomer teared up during much of the service.  Listening to Paschal hymns, she fondly remembered “days gone by” at her former out of state Orthodox parish.  Several people declared their desire to learn more about, and/or to begin an official program of study to enter the Orthodox Church. The Power of Pascha is indeed great, touching the hearts of everyone.

The choir did an outstanding job, as they had done throughout Lent and Holy Week.  Their enthusiasm was contagious.  They sang the beloved hymns of Pascha with both beauty and energy. We look forward to many “Christ is Risen’s” during the next forty days.

Altar servers, tomb and lighting crews did amazingly well, adapting seamlessly to Plan B, as we call it:  i.e., Indoor Processional Procedures used during inclement weather.  With their assistance, as “Thy Resurrection” was being sung and candles lit in a dark Church, the tomb itself seemed to disappear miraculously.  The Gospel of the Resurrection was then chanted (Matthew chapter 28), the start of Paschal Matins was intoned, followed by “Christ is Risen’s.” Lights throughout the building were suddenly aglow and constant hymns of festal joy were heard: i.e., the Canon, the Praises, as well as the traditional catechetical sermon of St. John Chrysostom.  All without ever leaving the protective confines of the temple.

Our resident photographer made his way stealthily throughout the entire celebration. We anxiously await the results of his efforts. 

Greeters and security team members had an active night, welcoming members at their cars with umbrellas, carrying in heavy crockpots, and speaking with late night pedestrian passerby’s who wondered – were somewhat confused – at the sight of such activity at 11:15 pm.

Medical team members, fortunately, had an uneventful night but were on hand and ready for any serious health complications.  Much appreciation to all. 

LITURGY and AGAPE MEAL:

The Paschal Liturgy began at approximated 1:00 am with special festal antiphons. The Epistle from Acts was read (Acts 1:1-8), followed by the main Gospel of the feast (John 1:1-17). This was chanted in English, then Russian, Galic, Ukrainian, Georgian and Spanish.  We appreciated our readers lending their talents and voices.

The Creed was sung with notable gusto, followed by the consecration of the gifts, and the singing of the much beloved, “The Angel Cried…” During the priest’s communion further Paschal hymns were sung.  The Liturgy ended at around 2:30 am with a final dismissal prayer.  Paschal greetings were exchanged, food and Paschal baskets were blessed. 

The highly anticipated Agape Meal featured a very nice selection of delicious salads and sides, with a wide array of meats, cheeses, creamy desserts, beverages and additional delicacies.  We are very grateful to members and friends who brought food and drink in abundance for “the feast of feasts,” as well as to those who helped with set-up and clean-up before and after the meal.  

A stalwart cleaning crew met on Holy Tuesday morning for a final cleaning of the Church prior to Pascha. The temple always looks and smells quite nice following their efforts.  Florals and other decorations were beautifully prepared then put into place on Holy Friday and Holy Saturday afternoon, following the Burial Vespers and the Vesperal Liturgy of St. Basil. 

PASCHAL VESPERS:

When all was said and done, the last individuals left St. Barbara’s at about 5:00 am Sunday morning. Some grabbed a good 3 or 4 hours of sleep before returning for the 12 noon Paschal Hours and Vespers. A great way to start Bright Week.

Each year we enjoy a different crowd for Sunday Vespers. This year the Vesper group was a diverse mix of both members and visitors.  An extension of the Agape Meal was served from the kitchen counter – more or less family style – after the singing of “Christ is Risen” and a blessing. 

Good discussions and fellowship ensued, followed by clean-up and final greetings.  The last individuals departed at about 4:00 pm, anticipating the Paschal services this coming week.

THANK YOU’S:

Once again, we express our sincere appreciation to all, and apologize if we forgot to mention any hardworking groups.  Heads are still reeling with Paschal joy.  To those unable to be with us, your presence was missed and we hope to see you in the days ahead.  Christ is Risen!

The Theatre of Worship? Anticipating Palm Sunday and Pascha

A prominent feature of the main Paschal service is the outdoor midnight procession. The faithful sing repeatedly, “Thy Resurrection, O Christ our Savior…,” while circling the Church three times. Some have described this procession as “a dramatic liturgical reminder” of the myrrh-bearing women coming to Christ’s tomb very early in the morning.

A similar approach to religious symbolism is used to explain particulars of Palm Sunday, especially in non-Orthodox communities. Tree branches, processions, donkeys, men dressed as centurions on horses, and shouts of “Hosanna,” are said to portray – recreate – the Lord’s triumphant entry into Jerusalem.

Orthodox Church services, however, are not theatre, in spite of what some call “the pageantry of liturgy.” Believers, on occasion, may certainly participate in religious plays conducted outdoors, in parish halls or auditoriums for entertainment and educational purposes. In their worship, however, the faithful never pretend to be something or someone they are not. Icons, processions, hymns, festal decor and the like, these are not simply vivid reminders of history. Neither are they used to help congregants “get a feel” for what things must have been like in Jesus’s day. Instead, such symbols indicate the power of the unseen in our midst, our participation – here and now – in the works of the Lord, accomplished centuries ago for the salvation of all.

Thus, each Spring, we recall that Pascha was the time in the early Church for receiving catechumens into the Faith.  After their immersion in the name of the Father, Son and Holy Spirit, which took place typically in a lake, stream or baptistry, the newly illumined would walk in procession to the Church for their first experience of the Paschal Divine Liturgy.

In our day, the midnight procession can indeed serve the same purpose for those received into the Faith at Easter. For most Orthodox Christians, however, it is a beautiful reaffirmation of their personal participation in the death and resurrection of Christ.  It recalls the triple procession around the fount at their own baptism years ago and is, therefore, a point of rededication, a forward movement circling the House of God, indicating a desire to advance in the Faith.  

The timing of the procession – the stroke of 12:00 – in the dark of night, the faithful returning minutes later to a brilliantly lit Church, makes strikingly clear the ongoing battle in this world between the powers of good and evil, the dark forces that led to our Lord’s crucifixion, followed by His glorious victory over Satan.  It serves to highlight Jesus’s words, “the Light shines in the darkness and the darkness comprehended it not” (John 1:5), and the words of St. Gregory the Theologian who referred to Pascha as, “the night that is brighter than any day.”  We also recall the Parable of the Maidens, referenced at Matins during Holy Week, “Behold, the Bridegroom comes at midnight, and blessed is he whom He shall find watching, and again, unworthy is the one whom He shall find heedless” (Matthew 25:1-13).

The meaning of Palm Sunday for modern Christians is affirmed with equal strength throughout the liturgy.  A week prior to Pascha we celebrate the presence of an eternal Kingdom, revealed on this day in the Person of Christ, as He entered the Holy City, riding on “the foal of an ass.”  We stand with branches in hand during the services and, “commemorate this event with exactly the same joy as those who greeted Jesus, as if we ourselves were standing on the street of Jerusalem, waiting, welcoming, exulting and repeating the very same words…” (Fr. Alexander Schmemann). And yet, we are not those people, but the presence of the Lord – His Kingdom – is every bit as real for us in 2024, as it was for them in 33 A.D. 

So, we take the Palms each year, and mindful of the past we raise them high in the air, decorate our Churches and make processions, celebrating the meaning – today – of these colorful rituals. “(As we experience) once again the thunder of that royal Hosanna, we say to ourselves and to the world:  Christ’s Kingdom lives. The Kingdom that shone so brightly on that day in Jerusalem has not died, it has not perished, it has not disappeared from the face of the earth. We say to God (here and now) “You are the one Lord, You are our only King; we know and believe and affirm that this Kingdom of Your love will be victorious over sin, evil and death.  The joy of this faith no one can take from us, even if others put all their hope in power and violence, even if their only belief is in bullets, prisons, terror and torture.  No, this kingdom of violence, evil and lies will not stand. It will collapse, as every previous kingdom has collapsed, as every previous tyrant has vanished. But Your Kingdom, Lord, will remain.  And the time will come when with Your love You will wipe every tear from our eyes, dissolve every sorrow in Your joy, and fill the world You created with the light of immortality” (Fr. Alexander Schmemann).

So, as Orthodox Christians enter the latter days of Lent, approaching Holy Week with the special hymns, rites, symbols, decorations, dimly lit chapels giving way to the light of victory on Pascha night, the eternal, and eternally relevant meaning of all this has to be remembered, and thus, entered into.  How often have people mistakenly likened our Church, our Faith, to a museum of beautiful relics, ancient rituals, interesting artifacts and teachings having little significance for modern man. Orthodox Christians themselves are sometimes guilty – unconsciously – of describing Orthodoxy in these terms. Well-meaning “Church tours,” for instance, can give such impressions as the glories of the past are enthusiastically described. Centuries old architecture, hymnography, styles of music, vestments and icons are explained in detail – symbolically – without relevance for the present, without application given for our present-day world. 

The power of the Faith, however, lies in the ability of believers to make clear the contemporary meaning of all that we do and teach. The past is brought into the present while anticipating the Kingdom to come, already given in the Person of Christ.

Let’s recall that on Palm Sunday we will sing, “Like the children with the palms of victory, we cry out to Thee (now) O Vanquisher of death: Hosanna in the highest, blessed is He that comes in the Name of the Lord.”  And on Pascha night, “Thy Resurrection, O Christ our Savior, the angels in Heaven sing, enable us on earth (now) to glorify Thee in purity of heart.”  The continual dwelling in our midst of Christ the King – and our faithful response – remains the constant experience of Orthodox Christians, the ultimate relevance and power of our beautiful and colorful worship.

(Quotes herein are taken from, Celebration of Faith:  Sermons, Volume 2: The Church Year, by Fr. Alexander Schmemann and published by St. Vladimir’s Orthodox Seminary Press.)   

Honoring the Great Fast

Thoughts from St. John Chrysostom (347-407)

Orthodox Christians will enter the Great Fast on Monday, March 18.  In preparation, I would like to highlight St. John Chrysostom’s words concerning the Spirit of the Fast, offered to the people of Antioch during a very turbulent time.  Some of the following is slightly edited for the sake of space and clarity.

“To honor the Fast,” John said – to follow it properly – “is to withdraw from sinful practices, since he who limits his fasting only to an abstinence from meats, is the one who makes light of it. Do you fast, then give me proof of it by your works!”

What kind of works? “If you see a poor man, take pity on him. If you see an enemy, be reconciled to him. If you see a friend gaining honor, do not envy him. If you see a beautiful woman, pass her by. Do not let the mouth fast only, but also the eye, the ear, the feet, the hands, and all members of the body.” 

John goes on to say, “Let the hands fast, by being pure from theft and avarice. Let the feet fast, by not running to unrighteous spectacles. Let the eyes fast, being taught never to fix themselves rudely upon a beautiful countenance.”

Chrysostom strengthens his exhortation, referring to the harm inflicted on others through slander and hateful words. “Let the mouth fast also from disgraceful speeches and railings against men. For what does it profit if we abstain from birds and fishes, yet we bite and devour our brethren? The one who speaks evil, eats the flesh of his brother, and bites the body of his neighbor. (To be sure), you have not (literally) fixed your teeth into your neighbor’s flesh, but you have fixed slander in the soul, and inflicted the wound of evil suspicion. You have harmed in a thousand ways, yourself and others, for in slandering a neighbor you have made him who listens to the slander, even worse than before.”

Chrysostom emphasizes the harm to the Church overall, resulting from the unrighteous behavior of its members. This too, makes void the power of Lenten externals. “With your misconduct in speech you strike at the common welfare of the Body, for all those who hear your words, not only accuse the supposed sinner, but the reproach is fastened on the Christian community. The non-believers (whose attention is drawn to the sins of the faithful), hold all Christians accountable for the transgressions of the (one) individual.” In addition, John states that, “A slanderer causes the glory of God to be blasphemed, for as His Name is glorified when we hear good reports, so when we sin, it is insulted!”

Finally, as a help and clarification, St. John provides methods for correcting the neighbor, while keeping the Spirit of the Fast. He says to pray for others. When necessary, however, we should admonish, counsel and entreat people privately – not publicly – demonstrating charity toward sinners, showing that we seek to guide them out of love and concern.

There is an inspiring, related episode in the life of St. Sergius of Radonezh, 14th century. It was said that even as an abbot, this great man would never publicly shame monastics under his care. If a monk, for instance, needed correction, Sergius would often go to the person’s cell (his room) and knock on the door. When the monk asked, “Yes, what is it?” Sergius – through the closed door – would simply reply, “You know what it is,” and then leave, allowing the monk’s conscience to provide the lesson.

Great Lent is upon us. At this point my conscience, your conscience, should be speaking to us as well. The power of the Fast is great if followed correctly. Church attendance, personal prayer and good deeds, as well as abstinence from various foods, these comprise just one part of the effort, and, truth be told, the least difficult. It is far easier to change what I do, than to change what I have become, through a life of sin and neglect.

During the forty days, believers are called to focus their gaze on Christ. They are to “flee from the pride of the Pharisee, and learn humility from the Publican’s tears” (Kontakion, second pre-Lenten Sunday). They will seek a proper understanding of their own thoughts and actions. Such clarity of mind is the essence of humility: the ability to see things as they truly are.  Christians must guard their senses from temptations, devote themselves to prayer and charity.

In addition, those who genuinely want to have a “successful Fast,” will strive to do no harm to others. If nothing else, we can start with this one basic exercise in compassion: refrain from harming others. Let that be a major focus for Lent.  Orthodox Christians will also seek reconciliation with those from whom they are estranged, and then – this is something anyone can do – they will try to offer forgiveness to all, in light of Christ’s example from the Cross.  To Him be all glory, honor and worship, now and ever and unto ages of ages.  Amen.

by Fr. Basil Zebrun
(From a sermon at St. Barbara’s)

More Difficult to Build than to Destroy

(The following is a slightly edited version of a sermon delivered at St. Barbara’s. With Great Lent approaching (begins March 18) and the Church’s emphasis on personal relationships during the Fast, some of these thoughts may prove beneficial as we prepare for Pascha).

This morning I would like to speak generally about a topic that, in my limited experience, is rarely discussed outside of a seminary, clergy gathering or confession.  It is, nevertheless, something for everyone to think about periodically for their own well-being, the overall health of the Church and perhaps for society in general. 

Let me start with a brief description of a local happening. In April 2023, a large, unfinished apartment complex, just around the corner, was totally destroyed by fire, reduced overnight to ashes. What took months to build was gone in three or four hours. Arson was officially deemed as the cause of the blaze. Fortunately, no lives were lost, nor were any nearby structures affected.  

In a way, that tragic event is a metaphor for life. Anything worthwhile or constructive takes time, patience and effort. Its destruction, however, is swift and easy to achieve. That for which others labor many months, years, even a lifetime, can be ruined completely, almost in an instant, given the right conditions.

We can apply these same thoughts to the life of the Church. Consider first, how difficult it is for many people on a spiritual quest to find the path that leads to Christ. Think about the time they put into a search. Then follows the prayer and study, not to mention the friendships they develop along the way.  Finally, they reach the point where they have readied themselves for baptism, where they can say with all sincerity: “We have seen the True Light, we have received the Heavenly Spirit, we have found the True Faith, worshipping the undivided Trinity…” (A hymn at the end of the Divine Liturgy).

Look also at people who have been in the Church for decades, perhaps from infancy. Their entire life, their identity, is bound up with God’s household.

Now, consider in the words of our Diocesan Chancellor, Fr. Marcus Burch, consider how fragile is the spiritual life of any given parish, of any parishioner. To be sure, the Church overall, world-wide, is strong beyond our comprehension. It is the Body of Christ. It has weathered historically and triumphantly every conceivable challenge. To paraphrase our Lord, “the gates of Hell cannot, and did not, prevail” (Matthew 16:18).

Be that as it may, local Church communities and individual members are far more susceptible to temptation, vulnerable to the corruption of this world, to mistakes we make in speech and conduct. Knowing this, realizing our neighbor’s vulnerabilities, we certainly – in the words of St. Paul – do not wish to become “stumbling blocks,” placing obstacles before others, pushing them away from Christ rather than bringing them into His presence (1 Corinthians 8).

Sadly, such tragedies occur. People, as well as whole parishes, are easily led astray by well-intentioned but misinformed or misguided individuals. To be sure, none of us wants to admit that he or she may be guilty of contributing to such things, but it does happen, often without any knowledge of our errors.

Hearkening back to our opening remarks, it becomes far too easy to destroy, rather than to build, to weaken – almost without effort – the faith and zeal of others, through indifference, flippant remarks, personal criticisms, and a cynical outlook on life.  Much more difficult – and this would be the point – much more difficult, but so necessary, is to bolster the faith of others by holding in our hearts the love and truth of Christ, when such truth must include loving a corrupt world, while affirming its inherent beauty; loving the sinner, accepting him as a brother along with his many faults and weaknesses.

Such a delicate balance, such a fine line believers walk each and every day. That balance enables us not to take any shortcuts, but to do what is most difficult: to lift up the neighbor who has doubts, to bring hope to people on the verge of losing what little faith they possess, recognizing sin wherever it may be, without offering criticisms devoid of compassion and guidance.

Some of the best preachers I ever heard were those who imparted to their audience, through words, a glimpse of the Kingdom.  I am sure you have had similar experiences. Their sermons may have contained some harsh analyses of society, but the intention was never simply to tear down the world around them, pointing out imperfections. Heaven in our midst, in spite of sin, was always the focus of their preaching, not the criticisms. Their purpose was not to destroy, but to build, to enlighten. One could feel the adoration they possessed of God’s Kingdom, their willingness to sacrifice everything if needed in order to share that reality with others. Heaven was their ultimate home and everyone knew it.

I have always marveled at such individuals, not simply out of respect for their “quote” achievements, but because of their ceaseless devotion that, frankly, made their words come alive, however modest or scholarly. They walked admirably that fine line of a Christian, pointing out the roads that lead to destruction, while guiding their audience to a higher and better way of life.

I offer these simple thoughts as something that might move us to desire the same qualities as great leaders in our midst today, and “those who have gone to their rest before us.” We owe them much, including the example of how the Faith, when authentically lived and preached, is much more than an indictment against anything and everything that is “quote” non-Christian around us. The Good News is meant to offer, not resentment and confusion, but hope and clarity to its adherents, and to those who have not yet discovered the authentic Christ. May we be given the wisdom and strength to discern and follow this divine path.  This, especially, as enter the Pre-Lenten season on February 18, the Sunday of Zacchaeus.

Thoughts at the Start of a New Year

+ Metropolitan Anthony Bloom

Metropolitan Bloom makes some rather sobering comments that refer to specific events decades ago. His thoughts, however, remain relevant for the start of any New Year.  His opening words, “Before we pray…” as well as his references to “Blessed is the Kingdom…,” to ‘looking back at the past year,’ and to prayers for forgiveness, lead us to imagine that this sermon was given just prior to the start of the Divine Liturgy on January 1).  

Before we pray, I should like to introduce our prayers so that when we pray, we do it more effectively, with one mind and with one heart.  Year after year I have spoken of the New Year that was coming, in terms of a plain covered with snow, unspoiled, pure, and I called our attention to the fact that we must tread responsibly on this expanse of whiteness still unspoiled, because according to the way in which we tread, there will be (either) a road cutting through the plain following the will of God, or wandering steps that will only soil the whiteness of the snow. But a thing that we cannot and must not forget – this year perhaps more than on many previous occasions – is that, surrounding, covering this whiteness as with a dome, there is darkness, a darkness with few or many stars, but a darkness (that is) dense, opaque, dangerous and frightening.  We come out of a year when darkness has been perceived by all of us, when violence and cruelty are still rife.

How shall we meet it?  It would be naive, and it would be very unchristian, to ask God to shield us against it, to make of the Church a haven of peace while around us there is no peace. There is strife, there is tension, there is discouragement, there are fears, there is violence, there is murder.  We cannot ask for peace for ourselves if this peace does not extend beyond the Church, does not come as rays of light to dispel the darkness. One Western spiritual writer has said that the Christian is one to whom God has committed responsibility for all other men, and this responsibility we must be prepared to discharge.  In a few moments we will entreat for both the unknown and the darkness, the greatest blessing which is pronounced in our liturgical services, 'Blessed is the Kingdom of the Father, the Son, and the Holy Spirit' - blessed in the kingship of God.

These words are spoken rarely:  at the beginning of services, at the outset of the Liturgy, as a blessing upon the New Year, and at moments when eternity and time unite, when with the eyes of faith, we can see eternity intertwined with time, and conquering.  The Christian is one who must be capable of seeing history as God sees it, as a mystery of salvation but also as a tragedy of human fallenness and sin.  And with regard to both we must take our stand. Christ says in the Gospel, ‘When you will hear of wars and rumors of wars, be ye not troubled.’ Lift up your heads, there is no space in the heart and in the life of the Christian for cowardice, faintheartedness and fear, which are all born of selfishness, concern for self, even if it extends to those whom we love.  God is the Lord of history, but we must be co-workers with God, and we are sent by Him into this world in order to make the discordant city of men, into the harmony which will be called the city of God.

And we must remember the words of the Apostle who says, whoever will wish to work for the Lord will be led into trial; and the words of another Apostle who tells us not to be afraid of trial by fire.  In the present world we must be prepared, ready for trials and ready to stand, perhaps with fear in our heart for lack of faith, but unshaken in the service of God and the service of men.

And when we look back at the past year the words of the litany hit us and accuse us. We ask God to forgive us all that we have done, or left undone, in the past year.  We claim to be Orthodox.  To be Orthodox does not mean only to confess the Gospel in its integrity and proclaim it in its purity, but it consists, even more than this, in living according to the Gospel; and we know that Christ comes to no compromise with anything but the greatness of man and the message of love and worship.  We can indeed repent because who, looking at us, would say as people said about the early Christians, 'See how they love one another!' Who would say, looking at us, that we are in possession of an understanding of life, of a love, which makes us beyond compare, which causes everyone to wonder: Where does it come from?  Who gave it to them?  How can they stand the test of trial?  And if we want this year to be worthy of God, of our Christian calling, of the holy name of Orthodoxy, we must singly and as a body become to all, to each person who may need us, a vision of what man can be and what a community of men can be under God.

Let us pray for forgiveness, we who are so far below our calling.  Let us pray for fortitude, for courage, for determination to discount ourselves, to take up our cross, to follow in the footsteps of Christ whithersoever He will call us.

At the beginning of the war King George VI spoke words which can be repeated from year to year. In his message to the Nation he read a quotation: “‘I said to the man who stood at the gate of the year: give me a light that I may tread safely into the unknown,’ and he replied: ‘Go out into the darkness and put your hand in the hand of God; that shall be better to you than light, and safer than a known way.’”

This is what we are called to do, and perhaps we should make today a resolution, determined to be faithful to our calling and begin the New Year with courage.  Amen.

What Kind of God do Christians Follow?

It has been said by many people, “there are no atheists.” More specifically, each person has a “god” that he or she knowingly or unknowingly worships. This deity may have a name, but essentially, whatever or whoever takes priority over everything else in life, or whatever serves as the ultimate source for one’s guiding principles, that, in effect, becomes a person’s god or idol.                

What kind of God do Christians follow? Let us begin with a quote from Fr. John Meyendorff, former dean of St. Vladimir’s Orthodox Seminary. Fr. John once wrote that, “God is not an idea to be understood, but a Person to meet,” specifically, the Person of Jesus Christ.

Such a critical and defining statement. It is one thing to believe in reasonable ideas and principles. It is quite another to encounter the Person Who embodies Christian doctrine, Who not only spoke the Truth about God and man, but Who said, “I am the Truth…” (John 14:6)

Our personal encounter with this Incarnate Lord reveals the depth of God’s love for creation, that He is love itself (1 John 4:8).  At the same time, Jesus brings us face to face with a God Whose actions seem foolish, unacceptable to many: they do not fit man’s general perception of how the Almighty should behave, what He should look like (1 Corinthians 1:23-25).

After all, what kind of God is born in a cavern and lies a manger of beasts? What kind of God takes upon Himself the frailties of human existence and unites Himself to sinners? What kind of God accepts abuse at the hands of servants, as well as a cursed death upon the cross? Furthermore, why would anyone follow such a God Who teaches that in order to live we must die (Matthew 10:39); that we are to repay hatred and cruelty with kindness and prayer (Matthew 5: 44); that we are to love as He has loved, when that very kind of love is what led to His own Crucifixion? (John 13:34).

Metropolitan Anthony Bloom wrote that, “The gods of antiquity, of philosophical discourse, were always images of the greatness of man, or of the greatness which man could perceive or imagine in a superhuman being.  What no religion, no philosophy, ever dared present was God as experienced by the Christians, a God Who becomes man, suffers and empties Himself of His splendor (His glory) in order to become fully and completely accessible to us.”

This unique divine revelation is precisely what we celebrate on Christmas Day, “what no religion, what no philosophy ever dared to present…,” a God Who identifies Himself completely with His creation; Who is not ashamed to call us brothers (Matthew 12:50); Who becomes everything that we are – apart from sin – so that we may become by grace everything that He is (Hebrews 2: 14-18; 2 Peter 1:3-4).

The Advent of Christ, therefore, is not only God’s self-revelation to the world, it also reveals man’s destiny.  Again, Fr. Meyendorff states that, “in God, man discovers his own humanity because he has been created as an image, an icon of (the Creator) and in Christ, man sees divinity as the true norm of humanity.”  The closer he gets to Jesus the more man becomes truly himself.  Conversely, the farther he is from Christ, the less human he becomes.

St. Paul communicates these same messages in terms of wealth and poverty, that man acquires authentic beauty and strength by way of God’s humility. Paul says, "Brethren, for you know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that you through His poverty might be rich." (2 Corinthians 8:9)

In this context, rich refers to the life of glory for which we were created, revealed through the Incarnation.  Here, we are far from the simple, popular notion that, “Christmas is for children.”  Indeed, Christmas is for the simple and pure of heart.  It is equally for “mature audiences only,” those who can appreciate the full implications of “God made man.”  Easier to accept the cozy, sentimental Christmas message on Hallmark greeting cards, than to hear a call to repentance, to a refashioning of the human spirit, “for God is with us” (Emmanuel; Matthew 1:23).

The implications of the Incarnation are vast. God Who is rich in His divine existence, became poor – emptied Himself, took the form of a servant – so that we might share the wealth of His glory.  This is the God in Whom Christians believe. This is why the faithful sing repeatedly on major feast days: “Who is so great a God, as our God? Thou art the God Who doest wonders” (the Great Prokeimenon).  Such wonders are found not merely in the majesty of creation. They are reflected in renewed spirits, the transformed hearts of those who follow the true God, Whose omnipotence and majesty are revealed through a life of perfect humility and love.