How Can We Keep Great Lent?

Fr. Alexander Schmemann

     It is obviously impossible for us to go to Church every day (during the Fast).  And since we cannot keep the Lent liturgically (in all its fullness), the question arises:  what is our participation in Lent, how can we spiritually profit by it?  The Church calls us to deepen our religious conscience, to increase and strengthen the spiritual contents of our life, to follow her in her pilgrimage towards renewal and rededication to God.

 

FASTING:

     The first universal precept is that of fasting.  The Orthodox teaching concerning fasting is different from the Roman Catholic doctrine and it is essential to understand it.  Roman Catholics identify fasting with a “good deed,” see in it a sacrifice which earns us a “merit.”  “What shall I give up for Lent?” – this question is very typical of such an attitude toward fasting.  Fasting thus is a formal obligation, an act of obedience to the Church, and its value comes precisely from obedience.

     The Orthodox idea of fasting is first of all that of “an ascetical effort.”  It is the effort to subject the physical, the fleshly man to the spiritual one, the “natural” to the “supernatural.”  Limitations in food are “instrumental,” they are not ends in themselves.  Fasting thus is but a means of reaching a spiritual goal and, therefore, an integral part of a wide spiritual effort.  Fasting, in the Orthodox understanding, includes more than abstinence from certain types of food.  It implies prayer, silence, an internal disposition of mind, an attempt to be charitable, kind, and – in one word – spiritual.  “Brethren, while fasting bodily, let us also fast spiritually…”

     And because of this, the Orthodox doctrine of fasting excludes the evaluation of fasting in terms of a “maximum” or “minimum.”  (Keeping in mind the directives of the Church: i.e., no meat, dairy or egg products for 40 days), everyone must find “his” maximum, weigh “his” conscience and find in it “his pattern of fasting.”  But this pattern must necessarily include the spiritual as well as the “bodily” elements.  Whatever is our measure (however), our fasting must be a total effort of our total being.

 

PRAYER:

     We must always pray, but Lent is the time of an increase of prayer and also of its deepening.  The simplest way is, first, to add the Lenten prayer of St. Ephraim the Syrian to our private morning and evening prayers.  Then, it is good and profitable to set certain hours of the day for a short prayer:  this can be done “internally” – at the office, in the car, everywhere.  The important thing here is to remember constantly that we are in Lent, to be spiritually “referred” to its final goal:  renewal, penitence, closer contact with God.

 

SPIRITUAL READING:

     We cannot be in Church daily, but it is still possible for us to follow the Church’s progress in Lent by reading those lessons and books which the Church reads in her worship.  A chapter of the Book of Genesis, some passages from Proverbs and Isaiah do not take much time, and yet they help us in understanding the spirit of Lent and its various dimensions.  It is also good to read a few Psalms – in connection with prayer or separately.  Nowhere else (as in the Psalms) can we find such concentration of true repentance, of thirst for communion with God, of desire to permeate the whole of life with religion.  Finally, a religious book:  lives of the Saints, history of the Church, Orthodox spirituality, etc. is a must while we are in Lent.  It takes us from our daily life to a higher level of interests, it feeds us with ideas and facts which are usually absent from our “practical” and “efficient” world.

 

CHANGE OF LIFE:

     And last, but not least:  there must be an effort and a decision to slow down our life, to put in as much quiet, silence, contemplation and meditation, as possible.  Radio, TV, internet, social gatherings – all these things, however excellent and profitable in themselves, must be cut down to a real minimum.  Not because they are bad, but because we have something more important to do, and it is impossible to do it without a change of life, without some degree of concentration and discipline.  Lent is the time when we re-evaluate our life in the light of the Faith, and this requires a very real effort and discipline.  Christ says that a narrow path leads to the Kingdom of God and we must make our life as narrow as possible (during the Fast).

     At first the natural and selfish man in us revolts against these limitations.  He wants his usual “easy life” with all its pleasures and relaxations.  But once we have tasted of such spiritual effort, once we have made by it one step towards God, the reward is great!  We discover a joy that cannot be compared to any other joy.  We discover the reality of the spiritual world in us.  We begin to understand what St. Paul meant by “the joy and peace in the Holy Spirit.”  God Himself enters our soul:  and it is this wonderful coming that constitutes the ultimate end of Lent: “If a man loves Me, he will keep My words:  and my Father will love him and We will come unto him and make Our abode with him” (John 14:23).

The Great Fast Begins: The First Week and Lenten Worship

Fr. Basil Zebrun

     This Sunday night, March 13, Orthodox Christians begin their observance of Great Lent in preparation for Holy Week and Pascha (Easter).  Orthodox Easter in 2016 is later than usual: May 1.  Holy Week starts April 23 and 24 with the celebration of Lazarus Saturday and Palm Sunday.

     As they embark on their “journey to Pascha” Orthodox Christians – during the first week -- will participate in a series of services setting a tone for the days ahead.  On Sunday (March 13), after the Divine Liturgy and Fellowship Hour, members of St. Barbara’s will celebrate Forgiveness Vespers, followed immediately by a special Rite of Forgiveness.  Through this Rite each parishioner is given the opportunity to ask forgiveness of the brethren, and to offer forgiveness as well.  Thus, at the threshold of Lent we are reminded that real fasting is characterized not merely by following a set of dietary rules, but by one’s ability to love, serve and forgive his fellow man.

     During the 40 day Fast the Church overall will acquire a penitential spirit, particularly during weekdays of Lent.  According to Fr. Alexander Schmemann this spirit is conveyed through the unique Lenten worship.   He explains that, “the Lenten “atmosphere,” is brought about mainly by means of worship, by the various changes introduced during that season into the liturgical life…. Understood as a whole, they reveal and communicate the spirit of Lent, they make us see, feel, and experience that “bright sadness” which is the true message and gift of Lent.” He goes on to say that the penitential character of the Lenten services, the “bright sadness,” is necessary, “for it helps (the Christian) to deepen (his) spiritual vision, to reconsider (his) life in the light of the Orthodox teaching about man.“

      Again, the first days of the Fast set the tone, enabling the Christian to begin the process of introspection, repentance and renewal, preparing himself for the Resurrection of Christ, “the Feast of Feasts.”

     Following Forgiveness Sunday members of St. Barbara’s will observe the Penitential Canon of St. Andrew of Crete, Monday through Thursday, March 14 – 17, at 7 pm.  “Written in the seventh century by one of the greatest hymn writers of the Orthodox Church, this canon is the purest expression of repentance.  The author contemplates the great history of salvation, recorded in the Old and New Testaments and applies its various images to the state of his sinful soul.  It is a... lamentation of a Christian who discovers again and again how much God has loved him, how much He has done for him and how little response came from the man.”  (Fr. Schmemann)

     “The Great Canon is sung and read twice during Lent:  in four parts at Great Compline on Monday, Tuesday, Wednesday and Thursday of the first week;  and again completely on Thursday of the first week.  It is a real introduction to Lent, it sets its tone and spirit, it gives (the Christian) – from the very beginning – the true dimension of repentance.”  (Fr. Schmemann)

      In addition to the above, the Prayer of St. Ephraim the Syrian is introduced to Orthodox Christians on a daily basis, during the first week of the Fast.  Added to personal devotions, as well as to corporate worship, this prayer, “is the simplest and purest expression of repentance in all its dimensions:  desire for purification, desire for improvement, desire for a real change in relations with other people.” (Fr. Schmemann) The prayer is accompanied by prostrations after each section.  Through prostrations and making the sign of the Cross “the body participates in the effort of “breaking down” one’s pride and self-satisfaction.”  (Fr. Schmemann)

     The prayer reads:  “O Lord and Master of my life, take from the spirit of sloth, despair, lust of power and idle talk (Prostration);

     “But give rather the spirit of chastity, humility, patience and love to Thy servant (Prostration);

     “Yea, O Lord and King, grant me to see my own transgressions and not to judge my brother, for blessed art Thou unto ages of ages.  Amen” (Prostration).

     Scripture reading in Church is increased as well during the Fast, starting with the first week.  Lessons are read on a daily basis from Genesis, Proverbs and Isaiah.  “These readings indicate that Lent is a time of preparation, a spiritual return to the Old Testament, which announced and prepared the coming of Christ and the inauguration in Him of a new life.  In addition, the Psalter, normally read once a week in Orthodox worship, is read twice a week during the Fast…. the Church considers the Psalms to be essential spiritual food for the Lenten Season.”  (Fr. Schmemann)

     As Orthodox Christians begin the Fast, we can also mention the beautiful Liturgy of the Presanctified Gifts, celebrated in Churches on Wednesdays of Lent and often on Friday as well.

We must also mention that during the next 40 + days the spirit of Lent will be expressed musically through solemn tones and melodies, as well as through dark vestments and altar coverings used throughout the Fast and Holy Week.

     And then finally, each Sunday during the Fast has a unique theme related to the season of repentance, as well as special Epistle and Gospel readings that remind the faithful that Lent is not only a time for their renewal, but was, and is, a time of final preparation for catechumens, those studying to become members of the Body of Christ.

     Great Lent is highly anticipated each year by Orthodox Christians.  We invite members and friends of St. Barbara’s to join us for the special services in the weeks ahead in our observance of the Fast as we prepare ourselves for the Cross, Tomb and Resurrection of Christ.  Please check the website Calendar and Holy Week sections for more information.

Bringing Archbishop Dmitri Home

Fr. Basil Zebrun

     In April 1954, a young subdeacon by the name of Dmitri Robert Royster, his beloved sister Dimitra, along with their priest Fr. Elias Rangel, sought a blessing from His Grace, Bishop Bogdan of the Ukrainian Orthodox Church under Constantinople, to establish an English-language Orthodox mission in Dallas – the future St. Seraphim Cathedral.  Later that year Subdeacon Dmitri was ordained to the diaconate, then priesthood on November 6, and assigned as rector of St. Seraphim’s.

     In 1969 Fr. Dmitri was elected to the episcopate and consecrated on June 22 that same year.  He went on to fulfill his responsibilities admirably serving as Bishop of Berkeley, California and Auxiliary to His Eminence, Archbishop John [Shahovskoy] of San Francisco (1969-1970); Bishop of Washington and Auxiliary to His Beatitude, Metropolitan Ireney (1970-1971); Bishop of Hartford and New England, and Locum tenens of the Albanian Diocese of the OCA (1971-1978); and Bishop (later Archbishop) of Dallas and the South (1978 until his retirement in 2009).

     His fifty-five year ministry took His Eminence from one end of the continent to the other.  Indeed, during his episcopal tenure he was not only responsible for parishes throughout much of the United States, he also served as Exarch of Mexico from 1972 to 2009, and was present at the Canonization of St. Herman of Alaska, offering the main homily during that historic event.

     It can be truthfully said that no matter where His Eminence served he was greatly loved and respected by the people.  He in turn deeply cared for his flock, providing a dignified example of a father in Christ.  At the same time, it can be asserted that regardless of where he found himself, his heart was never far from his beloved Church (later Cathedral) of St. Seraphim of Sarov, as well as people in the South searching for the fullness of the Christian Faith.

     That special place in the Archbishop’s heart for Dallas, for the Diocese which he helped to establish, makes this coming weekend quite extraordinary, as the faithful solemnly bring His Eminence home – from Restland Cemetery -- to his final earthly resting place at St. Seraphim Cathedral, Friday, March 4 and Saturday, March 5.  Services will coincide with the Saturday for the Commemoration of the Reposed that precedes the Sunday of the Last Judgment.

     On Friday afternoon the body of Archbishop Dmitri will be greeted at the Cathedral by clergy and faithful.  No fixed time is being given, but we understand that the greeting will take place between 4:30 and 5:30 pm.  His Beatitude, Metropolitan TIKHON will preside.  According to Archimandrite Gerasim (Eliel) the new coffin in which the Archbishop will be placed will be brought into the Memorial Chapel (adjacent to the Cathedral) above a prepared crypt.  He will lie in state (coffin sealed) during Friday Vespers, March 4.  Vespers will begin at 6:30 pm.  Friday evening both clergy and faithful will have the opportunity to pray in the Memorial Chapel and read the Holy Scriptures.  A meal will follow the service.

     On Saturday morning, March 5, His Beatitude, Metropolitan TIKHON will preside at the Divine Liturgy in the Cathedral starting at 9:30 am (we suggest that the faithful try to arrive by 8:30 or 8:45 am).  Following the Divine Liturgy, a Panikhida will be served, after which the coffin containing the body of Archbishop Dmitri will be lowered into his final earthly resting place. The re-interment will conclude with the placing of prepared marble tiles over the crypt.  A Texas BBQ reception will follow the morning services.

     This historic event will set a seal upon all the prayers and tears that led up to the Archbishop’s repose in August 2011, and upon everything that has happened since with him in mind.  It will provide closure for the many who looked forward to the day when His Eminence would return to his beloved Cathedral.  A prominent leader with the Orthodox Church in America, and a friend to His Eminence, was quoted as offering a pious thought, that the Diocese of the South would never have a new bishop until Archbishop Dmitri returns to St. Seraphim’s.  With the day of his return approaching we ask for his prayers as the Diocese prepares to turn over a new chapter in its history, looking continually for his guidance.  “May Archbishop Dmitri’s memory be eternal!  May the Lord God beatify him, give him rest in Abraham’s bosom and number him among the righteous.”

Only Wonder Grasps Anything

Archpriest Steven Kostoff

     Recently, I read an article that dealt with the issue of the possible convergence between theology and science.  The specific theme of the article was an analysis of the current Pope’s remarks on the compatibility of belief in God and evolution.  Not addressing that specific issue here, I did want to share an interesting metaphor attributed to Albert Einstein on the wonder of the created universe with which the article closed.

     “The human mind is not capable of grasping the Universe,” said Einstein. “We are like a little child entering a huge library.  The walls are covered to the ceilings with books in many different tongues.  The child knows that someone must have written these books.  It does not know who or how.  It does not understand the languages in which they were written.  But the child notes a definite plan in the arrangement of the books—a mysterious order which it does not comprehend, but only dimly suspects.”

     I could never discern exactly where Einstein stood on the “God question.”  Perhaps he was deliberately elusive about this ultimate question.  Yet, a metaphor as the one above certainly has a theistic ring about it, even though I have read elsewhere that he did not accept the notion of a “personal God.”  However, this passage seems to point toward a conscious “Designer.”  I certainly read the metaphor in that light, as the author of the article also read it, for which reason he closed his remarks with it.  Be that as it may, Einstein’s passage reminds me of something Saint Gregory of Nyssa said back in the 4th century—Saint Gregory was clearly one of the greatest minds of that era, and well beyond: “Concepts create idols; only wonder grasps anything.”

     Some of the things said by the Church Fathers are better left to stand without further commentary—as I believe is true of these words of Saint Gregory—but rather meditated, reflected and thought over for their deepest meaning.  As denizens of the information age, the question for us may be the following: Is there anything that truly fills us with wonder?  And what good is a mind packed with information but unable to experience a sense of wonder when reflecting upon the seemingly infinite order of created things, both animate and inanimate?  I am convinced that the Church is the “place” in which we can maintain our sense of wonder to a remarkable degree.  How can it be otherwise when we believe that the very creative Word of God became incarnate as a “little Child,” and that after suffering on the Cross He was raised from the dead?

     Fascinating as it is, the question of the “how” of the existence of the universe—and of our place in it—is insignificant when compared to the “why” of the existence of the universe.  We believe and we affirm that everything that exists does so because God exists, and the God Who exists is the “Maker of heaven and earth of all things both visible and invisible.”

     (Father Steven Kostoff is rector of Christ the Savior-Holy Spirit Church, Cincinnati, Ohio. He is also a member of the adjunct faculty of the theology department at Xavier University in Cincinnati, where he has taught various courses on Orthodox theology.)

Help My Unbelief

The Nativity and Our Witness to the Incarnate Lord Archpriest Daniel Kovalak

    (Fr. Daniel is the founding pastor of Holy Cross Church, Williamsport, PA, a sought after speaker, as well as a lecturer in Pastoral Theology and Evangelism at St. Tikhon Orthodox Seminary.  It is significant that he served as a Deacon at Christ the Saviour Cathedral in Miami, Florida under His Eminence Archbishop Dmitri and our first Chancellor, Archpriest George Gladky in the late 1970's.  We were blessed to have both him and Matushka Myra Kovalak as guest presenters at St. Barbara's last October for our 35th Anniversary and a Deanery Clergy Conference.)      

    "When Joseph first saw the mighty wonder, he thought he saw only a human child wrapped in swaddling clothes.  But from all that came to pass, he discovered the Child to be the True God Who grants the world great mercy!"  [Vespers of the Prefeast of the Nativity]     Christmas tells the same wonderful story every year, the marvelous fulfillment of John 3:16: “For God so loved the world that He gave His only-begotten Son, that whosoever believeth in Him should not perish but have everlasting life.” It’s the timeless story of Emmanuel—God with us—that never changes.     We, on the other hand, are changing all the time. Our relationships change, our circumstances change, our attitudes and ideas change. This reality makes the meaning of each Christmas uniquely relevant, for its message applies to us, “where we are,” today. It is into the midst of all the change in our lives that we proclaim “Christ IS Born;” that inspires our grateful hearts to sing “TODAY the Virgin gives birth to the Transcendent One and the earth offers a cave to the Unapproachable One.” He is mystically born in the fellowship, services and Sacraments of His Body, the Church: to abide in us, to dwell among us as surely as He was cradled in the Bethlehem cave by Mary and Joseph, wrapped in swaddling clothes, worshipped and offered gifts by wise men, and warmed by the breath of His creatures.     How can we share this timeless story of “God with us” anew? How can we incarnate our faith in the Living God and give it flesh to convince others of its veracity?     On a Saturday a few years ago, a young local college student ventured into our church for Vespers. As I spoke to her afterwards, she indicated she was virtually “blown away” by her experience in our humble church. She’d never before been exposed to anything like it.     I asked about her personal religious background. She said to me, frankly: “I have no faith. My parents never went to any church. Now they’re divorced, living in different states, and I’m pretty much on my own.”     “Well,” I said, “why not take this opportunity to ask yourself questions you never asked before: about your relationship with God, about faith, about Jesus Christ and what happens after death, because when you answer these questions, everything you see and experience here in this church will begin to make incredible sense?”     Whether she took my advice or not, I don’t know. But it was somewhat troubling to me to encounter someone who told me straight out “I have no faith.” And I thought to myself, how many are “out there” who are like this student? How many are there like the desperate father in the Gospel who brought his afflicted son to the Lord and, when asked if he had faith that the Lord was able to help his son, replied, “I believe; help my unbelief” [Mark 9:24]? How many have never seriously thought through the most basic questions of faith?  And how many more are perhaps “practical atheists” who claim to have faith, yet in reality have none?  I was amazed to see a recent survey suggesting that among 18 to 25 year olds in America, over 20% say they have no faith!  Our visitor is certainly not alone!

    What can we say to them, as precious to God as the rest of us, to convince them that this Jesus Whose birth we celebrate is truly the Lord and Savior, Emmanuel, the Living God? Perhaps the apostle John can help us. He writes in his first epistle, “If we walk in the light as He is in the Light, we have fellowship with one another.”  “He who loves his brother abides in the Light.”     More than the material gifts we exchange at Christmas—more than the decorations and socializing, the music and menus—it’s really how we live that points to the reality of Jesus Christ as the Living God. It reveals to others in clear terms that “Christ IS Born! You can see Him IN ME!”  “Christ IS Born! Walk WITH ME in His radiant Light!”  “Christ IS Born! His love has wonderfully taken flesh in MY life and can do the same in YOURS.”     In 2, 20 or 200 years, there will likely be those who ask, “Who is this Jesus and why should I have faith in Him?” or “Is there a God and does He give a hoot about His creation—about me?”     May part of our Orthodox Christian witness today and our legacy to future generations make the response to these questions crystal clear—by our love, our words, our worship, and our deeds and by the way WE walk in His Light “by faith and not by sight.” May our faith in Emmanuel and the “comfort and joy” of our Savior’s birth truly fill our hearts, homes, communities and world—and help us to help others unbelief!

Fr. John Behr of St. Vladimir Seminary: Nov. 5 - 8

     In just three weeks St. Barbara's will host a gathering of Deanery Clergy as well as V. Rev. Dr. John Behr.   Fr. Behr "is the Dean of St Vladimir Orthodox Seminary and Professor of Patristics, teaching courses in patristics, dogmatics and scriptural exegesis at the seminary as well as at Fordham University, where he is the Distinguished Lecturer in Patristics" (svots.edu).

 

    On Thursday afternoon, November 5, Deanery Clergy will gather in St. Barbara's parish hall for a meeting and discussions. Vespers will follow at approximately 5:00 pm, with an Open House Public "Meet and Greet" and Reception at approximately 6:00 pm at which Fr. John will speak a bit about the work of St. Vladimir's Seminary.

 

     On Friday morning, November 6, we will celebrate the Divine Liturgy, followed by brunch and a formal presentation to the clergy by Fr. Behr.   Friday afternoon and evening are free, but we will try to reserve private time on that day for discussions with Fr. Behr and prospective seminarians.  A presentation will be offered by Fr. John on Saturday morning, November 7 for members of St. Barbara's, as well as other interested parties.  The topic:  "The Challenge of Bearing Christian Witness Today."

 

     On Saturday evening, November 7, Fr. Behr will travel to Dallas delivering a talk at St. Seraphim Cathedral immediately after a Vesper service.  He will return to Ft. Worth, concelebrate the Divine Liturgy and offer the homily at St. Barbara's on Sunday morning, November 8.   We have asked him to provide a talk at the banquet that day focusing a bit on Archbishop Dmitri's newly published, "Commentary on St. John," as well as on Christ's Incarnation.

 

     We hope that many of our members and friends will join us for this particularly eventful weekend.    

 

     A little about Fr. John:  "(He) hails from England, though his family background is Russian and German - and clerical on both sides. From the Russian side, his great-grandfather was sent to London by Metropolian Evlogy to serve there as a priest in 1926;   his father was also a priest, ordained by Metropolitan Anthony (Bloom), as are his brother (at St Paul’s Monastery on Mt Athos) and his brother-in-law (Sts Cyril and Methodius, Terryville, CT).  His maternal grandparents met at Karl Barth’s graduate seminar in Basel, and served in the Lutheran Church in Germany, where his grandfather was a Lutheran pastor.

 

     "After completing his first degree in Philosophy in London in 1987, Fr. John spent a year studying in Greece.  He finished an M.Phil. in Eastern Christian Studies at Oxford University, under Bishop Kallistos (Ware), who subsequently supervised his doctoral work, which was examined by Fr. Andrew Louth and Rowan Williams, now Archbishop of Canterbury.  While working on his doctorate, he was invited to be a Visiting Lecturer at St Vladimir’s Seminary in 1993, where he has been a permanent faculty member since 1995, tenured in 2000, and ordained in 2001. Before becoming Dean in 2007, he served as the editor of St Vladimir’s Theological Quarterly, and he still edits the Popular Patristics Series for SVS Press.

 

     "His early work was on issues of asceticism and anthropology, focusing on St. Irenaeus of Lyons and Clement of Alexandria.  After spending almost a decade in the second century, Fr John began the publication of a series on the Formation of Christian Theology, and has now reached the fifth and sixth centuries.  He has recently completed an edition and translation of, and introduction to, the remaining texts of Diodore of Tarsus and Theodore of Mopsuestia. He has also published a synthetic presentation of the theology of the early centuries, focused on the mystery of Christ"  (svots.edu).

 

     Again, please mark your calendars for this first full weekend in November and join us for services and special activities surrounding the visit of Fr. John Behr.  For more information please do not hesitate to contact Fr. Basil.

Ministries Fair: Sunday, September 13

With the start of the new liturgical year, we look forward to the first two major feast days of the Church on September 8 and September 14. In addition we will celebrate multiple baptisms this weekend with Church School classes beginning Saturday, September 12 at 4:00 pm.

We are also anticipating St. Barbara's First Annual Parish Ministries Fair to be held during the Coffee Hour on Sunday, September 13 from 12:00 noon to 1:00 pm. Such fairs are apparently quite prevalent in some non Orthodox Churches. I am told that this particularly true within a Roman Catholic context. The basic purpose of our fair, however, is to offer an introduction to the ministries within St. Barbara's as represented by members of the Council. Each ministry will have a small booth at the fair in the Church hall, with take home materials available. Each Council member will be open to suggestions for future service, as well as to members of the parish offering their time and talents through these and other important ministries. The fellowship hour will be coordinated in the same manner as usual. Our hope is that between 12:00 noon and 1:00 pm on September 13 members of the parish will take a look at the various booths and speak to Council members about their efforts and future opportunities.

As an introduction to our Ministries Fair I would like to focus in this month's bulletin on words from Archpriest Sergei Glagolev. On one occasion while speaking specifically about lay ministries, Fr. Sergei shared profound yet practical thoughts with his audience that we may find useful as well. His words reflect the natural interest and emphasis on Church ministries with Orthodox and non Orthodox churches alike.

The Offensive Line:

Born in 1927, Fr. Glagolev is a venerable Orthodox priest, renowned musician and educator in the Orthodox Church in America. In one particular talk he compared lay ministries -- the service to God and others as offered by the entire parish -- to the offensive line of a football team. If the bishop, priests and deacons may be compared to quarterbacks, running backs, and receivers, then just as these players have their abilities enabled by the presence of a good offensive line, likewise, Fr. Sergei says, the people in a parish working together (like a good offensive line) enable each member of the Church (each player, if you will, including the bishop, priest and deacon) to perform his task to the best of his ability.

Continuing with the image of the Church as a team, Fr. Sergei invokes the venerable name of Howard Cosell -- now deceased -- but a legend in the world of broadcasting. Fr. Sergei's basic message is that the Church always desires more team members, but is not usually in need of announcers highlighting plays from the booth.

"The bottom line," he says, "is that we don’t want another generation of Howard Cosell's to talk football. I’m so tired of hearing explanations about this or that - or giving explanations. Let’s train people to help instead of talking the game, talking about missions or church schools. Let’s learn the skills so that we can teach others in order to make the Church grow, so that it might be the extension of power, grace, love and fullness that it is called to be in this country.

Fr. Sergei continues: "What I have in mind is power, people-power - not programs, not even materials - but rather people-power, power of the "laos," the lay people. This is where our strength is. “Lay ministries” is getting back to the basics of equipping all believers, all the faithful, to use their gifts and talents for the work of the Church; that is, not (just) to attend services, but to be of service, to be the servers, the ministers.

"Orthodox worship itself is called “service” by no accident. The worship of the church is an enterprise of all the Christian people who are known by one word - “servant.”"

The Christian as Servant:

Fr. Glagolev teaches that "in the sacraments, all Christians are addressed by one word - “servant” and this implies that no one may contract out of rendering service to Christ and His Church." He goes on to say that in each sacrament people are referred to by name, that sacramentally the reference to "commitment" is intentionally personal. Fr. Sergei states that in the Church, "we are identified as the servant of God, Mary, the servant of God, Andrew, the servant of God, Ann, the servant of God... That’s what we’re called to be, what we’re called to do - to be the servant of God, to be the servant of the parish, to be the servant of the diocese - the servant of God, and specifically by name. This is what ministries is all about."

Our Ministries Within the World:

Fr. Sergei states that, Baptism, Chrismation, and all other sacraments -- in which we are called "servants" -- are meant to prepare us for ministering, for our ministries in this world. Christ was Baptized, He fasted, prayed and was even "tempted as we are, yet without sin.” (Hebrews 4:14). All of this, "prepared Him for His ministry."

Fr. Glagolev goes on to say that,

"Now, who is supposed to continue this earthly ministry (of Jesus)? In His prayer for His Church (John 17) Christ says, “I do not pray that thou shouldst take them out of the world, but that thou shouldst keep them from evil.” “As thou didst send me into the world, so I have sent them into the world.” We remain in the world. Why? In order to do what? In order to continue Christ’s ministry in His Body, the Church."

"All are called to this ministry of service. We are not called simply to fulfill the fast and then to say, “Oh, good, Christ is risen!” or “Christ is born!” Our fasting must lead us, prepare us, again and again, reinforce in us again and again, our calling to minister."

Teach, Preach and Heal:

Fr. Sergei asks, "what was this ministry of Our Lord’s?" The answer: "to teach, to preach, and to heal. According to Fr. Glagolev:

"If our lives do not teach, preach, heal by our example, then (he says) we are no Christians at all! Teaching does not mean “to explain” the way we explain icons. We are called to "be" icons! Do you realize that if an icon doesn’t teach, preach, or heal, then it isn’t an icon, either? It is the same thing with us. That we are to teach does not mean “to explain” or “to talk about” but rather to be the followers of Christ, to "be" the doers of Christ.

Fr. Sergei emphasizes that, "In order to teach, preach and heal, the ministry of stewardship is crucial. We must learn how to manage our lives since there is never enough time, money, and resources to do everything that we are called to do in this overwhelming task for the growth and evangelization of the Orthodox Church in America. Without the stewardship and management of our priorities and our resources, we will make very little progress.

"The prophet Joel says in Chapter 2, “And it shall come to pass afterward... that I will pour out my spirit on all flesh -- on all people -- your sons and daughters shall prophesy, -- (In other words, they will be able to speak, to witness, will be able by their example to show that Jesus Christ is in their midst, that He is risen, that He has filled us, and that we ourselves are now partakers in His victory over sin and death) -- your old men shall dream dreams, and your young men shall see visions. Even upon the menservants and maidservants -- (upon them all) -- in those days, I will pour out my spirit.” (Joel 2:28-29)

"This is the kind of ministry we should be talking about in youth ministries and in the ministries of the aged. Parish growth is the work of the Parish Council, and the work of the Parish itself in evangelizing the community...

Fr. Glagolev states further that,

"Family life - this is where the ministries begin. The training to serve begins in the family itself. And in the witness of our family life, we give our witness to the community, witness to Orthodoxy by what we are, how we live, by the goals and priorities we manifest in our lives. This is what witness truly is, not another teaching film. By our witness, yours and mine, people will see how we live, how we behave, what our goals are, what Orthodoxy is all about. So, when someone says, “What is Orthodoxy?”, the usual answers ...won’t be necessary. They won’t have to ask questions if, as Joel suggests, the witness of our lives will show what it should or could be, if we take this business of lay ministries seriously. Then those who are outside the Church will say, “Who are these people that love each other so much? What kind of church do they have that it gives them that kind of power, those kinds of priorities in their lives? Look at how they rejoice! Look how happy it makes them!” They won’t see us going around with a sad face saying, “I’m Orthodox, I’m fasting.”"

Holy Scriptures -- Our Teacher:

And finally Fr. Sergei provides key passages from the Bible -- with personal commentary -- as reflections upon the topic of Lay Ministries, of service to the Lord and to one another. Matthew 20:26-28 “...whoever would be great among you must be your servant, and whoever would be first among you must be your slave; even as the Son of man came not to be served but to serve, and to give his life as the ransom for many.”

John 12:25-26 “He who loves his life loses it, and he who hates his life in this world will keep it for eternal life. If anyone serves me, he must follow me; and where I am, there shall my servant be also; if any one serves me, the Father will honor him.”

I Corinthians 4:1 “This is how one should regard us, as servants of Christ and stewards of the mysteries of God.” (The “mysteries of God” does not just mean ordination, but all the sacraments.)

Galatians 6:14-15 “But far be it from me to glory except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. For neither circumcision counts for anything, nor uncircumcision, but a new creation.” A new creation, a new humanity, and this new humanity is recognized, is manifested by our behavior, by what we do, by what our goals are, not by our talk.

Philippians 2:5-8 “Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form, He humbled himself and became obedient unto death, even death on a cross.” We read in this passage, and in the Liturgy of St. Basil, that He lowered Himself to the likeness of a servant so that in our serving, we might liken ourselves to His glory - doxa. Hopefully, it will be the right glory - orthdoxa.

I Peter 2:9-10 “But you are a chosen race, a royal priesthood, a holy nation, God’s own people, that you may declare the wonderful deeds of Him who called you out of darkness into His marvelous light. Once you were no people but now you are God’s people; once you had not received mercy but now you have received mercy.” And, finally,

I Peter 4:8-11 “Above all hold unfailing your love for one another, since love covers a multitude of sins. Practice hospitality ungrudgingly to one another. As each has received a gift, employ it for one another, as good stewards of God’s varied Grace: whoever speaks, as one who utters oracles of God; whoever renders service, as one who renders it by the strength which God supplies; in order that in everything God may be glorified through Jesus Christ."

Concluding Remark:

Having read the above thoughts from Fr. Sergei we hope that everyone will join us for the Divine Liturgy and for the Ministries Fair on Sunday, September 13. If you have any questions please do not hesitate to contact either Fr. Basil or one of our Parish Council Members.

Risk, Love, Do what’s right: The True Legacy of St. Alexis

Father Andrew Morbey

     (On August 9, the Orthodox Church will celebrate the memory of Our Venerable Father Herman of Alaska, Wonderworker, the Patron Saint of our country.  The following article -- near its end --recounts the example of another American Orthodox Saint:  Alexis Toth, Confessor and Defender of Orthodoxy in North America.  Throughout, however, it reminds us of daily experiences we have as Christians in terms of risks, while striving to do what is right according to the Gospel of Jesus Christ.)

     If one reason why parishes and dioceses and local churches sometimes do not grow is because they are comfortable in simply ministering to their own ‘people.’ Another is because when they actually have the opportunity to welcome people into the Church, they become nervous and worry about the risks.  And it seems that there are any number of risks. There is the risk that people who express an interest in Orthodoxy will eventually lapse.  There is the risk that they will bring with them experiences and ideas and customs that we don’t fully understand or appreciate, that we do not even have the imagination to welcome and embrace, let alone permit and encourage.  Perhaps the most fundamental risk is that we cannot control outcomes.

     But all the great and wonderful things of life have a degree of risk.  Love is the very best example of this.  A commitment to love someone is an absolutely enormous risk.  There is so much potential for pain and failure! Nonetheless, Tennyson gave voice to a deep wisdom when he wrote that: ‘tis better to have loved and lost / than never to have loved at all….( In Memoriam: 27).

     The fact of the matter is that we cannot - we simply cannot – control outcomes.  We have to do what is right - with a certain measure of prudence of course, for it too is a virtue - and do it with prayer;  that is, do what is right and leave the outcome to the Lord. This is actually a win-win situation, because on the one hand, in taking the right sort of risk we are doing the right thing, and if it works, brilliant!  Thank God!  If it fails, well thank God still, because all things actually work together for good for those who love God. Isn’t that good news? That even if we seem to fail - even if we fail - and even if the outcomes of our best intentions are not great - or even make things worse - they will ultimately work for our good, for our salvation, if we love God.  Yes - this is true and the experience of all the saints - if we love God! But if we are practical atheists, if we in reality only give lip service to the Lord but do not in fact trust Him and do not accept this path - to take up the cross and follow Him - how truly tragic and pathetic our failures will be!

     So:  we may not get what we want, but we will get something that will further our salvation. Should we be friendly? Should we be kind? Should we be generous? Should we forgive? Should we show mercy? Should we forget? Should we give? Should we inconvenience ourselves? Will failure, rejection, repudiation ultimately hurt us?  Is it worth the risk to suffer?  Of course these things will hurt, but through that hurt - if there is hurt - will there not come abundant grace?

     I mention all of this because we have just celebrated the Anniversary of the Repose of St Alexis (Toth) on May 7. In many ways, he was the founder - and certainly the facilitator - of the reception into the Orthodox Church of our community.  When the Russian Orthodox Church accepted the Greek Catholics in Minneapolis, freely, generously and without demands - because it was the right thing to do - the Church took a very great risk.  But the Church at that time had courage, optimism, hope. It was willing to reach out, to bless particular customs and practices, to integrate and celebrate cultural diversity and traditions to the greater glory of God and His Church.  It did this in Alaska, in Korea and China and Japan, in eastern Europe, and here in America, starting in Minneapolis!  This is the example that our Orthodox Church in America should cherish - a evangelical and optimistic missionary openness, a willingness to take risks, a willingness to leave outcomes to God. This should be the true legacy of St. Alexis for Orthodoxy in America!

     Father Andrew Morbey is Dean of St. Mary’s Orthodox Cathedral in Minneapolis, MN.

Rejoicing in All That is Good

Archpriest Steven Kostoff

     In Saint Paul’s Epistle to the Philippians 4:8-9 we find this marvelous passage:  “Finally, brethren, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about these things.”

     The Apostle exhorts us to “think about these things.”  That may actually take some effort on our part.  For without having the time to pause and “think about these things,” we may have lost the inclination to do so.  It would be spiritually hazardous to feel that the virtues enumerated herein somehow come to us automatically, simply because we are “Church-going Christians.”  Hence, it is imperative that we listen to the Apostle Paul and “think about these things”and, in so doing, give ourselves the opportunity to search out all that is wholesome in life.     Saint Paul essentially borrows a list of virtues that were common within various Greek philosophical schools current in his lifetime.  The pursuit of such virtues would lead to the “good life,” for only a life dedicated to such a pursuit would be considered worthy of living.  He apparently continued to respect this centuries-old tradition.  We should bear this in mind whenever confronted with other religious beliefs or serious philosophical schools of thought.  As much as we may disagree with them about some fundamental issues from our Christian perspective, there is also much to be found that is honorable, just, pure, lovely, gracious, excellent, and worthy of praise that are taught and promoted by these other religions and philosophies.  To think otherwise would be to succumb to the temptations of a sectarian mind.  A sect is a group that cannot find anything of value outside of its own narrowly defined borders.  This eventually breeds some form of obscurantism and narrow-mindedness, if not eventually fanaticism.  A “catholic” mind as understood by the great Church Fathers can rejoice in whatever is true, even if found outside of the Church.

      At the same time, the Apostle has included this exhortation in an epistle that is thoroughly and consistently Christocentric.  The living reality of Christ permeates all of Saint Paul’s thoughts and actions.  There is nothing that is worthy of pursuit that is outside of Christ.  For the Apostle Paul, nothing can compare with the knowledge of Christ.  And this “knowledge” is not intellectual, but deeply experiential.  In one of his most famous passages—Philippians 3:7-8—he writes,

     “But whatever gain I had, I counted as loss for the sake of Christ.  Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord.  For his sake I have suffered the loss of all things, and count them as refuse  (In Greek, skivala = rubbish, dung, excrement,) in order that I may gain Christ and be found in Him….”

     Anything that is of the truth somehow belongs to Christ and comes from Christ – even if not acknowledged.  So the virtues that Saint Paul exhorts the Philippians to pursue are found in Christ in a most preeminent form.  Those virtues – though taught and found elsewhere—will find their most perfect manifestation in Christ.  Yet the point remains that we can rejoice in all that is good, wherever we encounter it.  The Apostle assures us that with such an approach to life, the “God of peace” indeed will be with us.

     (Father Steven Kostoff is rector of Christ the Savior-Holy Spirit Church, Cincinnati, Ohio. He is also a member of the adjunct faculty of the theology department at Xavier University in Cincinnati, where he has taught various courses on Orthodox theology.)

Are Orthodox Christians “Bible believing?”

Archpriest John Matusiak

(oca.org)

Question:

     I attend a non-denominational church that considers itself “Bible believing.”  Recently, I was told that Orthodox Christianity places little emphasis on the Bible and, as such, is not “Bible believing.”  Could you please clarify this for me?

 

Answer:

     The central issue here is not whether one “believes in the Bible,” but whether one “believes in Jesus Christ.”  In short, we as Orthodox Christians firmly believe in the One Whom the Bible reveals as Lord and Savior—Jesus Christ.  While we indeed firmly acknowledge that the Bible is the revealed, written word of God, our belief is centered not on the Bible as such, but on the One Whom it reveals as the only-begotten Son of God, the living Word of God [see John 1:1 ff.], Who took on our human nature [without relinquishing His divine nature or “blending” it with the human nature as a kind of “third” nature unique to Himself] in order to bring about the salvation of all.  As such, our faith and belief is in the person of Jesus Christ, the Living Word of God, Who is revealed in the written word of God—Holy Scripture.

 

     It is often curious for Orthodox Christians to hear that they place “little emphasis” on Scripture, especially when one considers the worship of the Church.  For example, our primary worship service—the Divine Liturgy, which reaches its climax in the reception of the Eucharist, as mandated by Our Lord Himself in Scripture [see John 6:25ff.]—is filled with hymns and passages directly taken from Scripture.  Thus, at the outset of the Divine Liturgy, the first and second antiphons consist of the singing of Psalms.  The Hymn of the Incarnation—an ancient hymn glorifying Christ as the only-begotten Son and immortal Word of God—contains several direct passages from Scripture.  In the third antiphon we again sing Psalms or, in some traditions, the entire text of Matthew 5:3-12—the very words of Jesus Christ Himself—widely referred to as the “Beatitudes.”

 

     The Divine Liturgy continues with the responsorial singing of passages from yet another Psalm—known as the “Prokeimenon”—as a prelude to the reading of a selection from the New Testament Epistles or the Acts of the Apostles, which change daily.  Following this, “Alleluia” is sung in response to additional Psalm verses in preparation for the proclamation of the Gospel reading for the day.  The homily or sermon (comes next)—in which a commentary on the Scripture readings is offered, together with the challenge for the faithful to “incarnate” these words from Scripture in their daily lives.

 

     During the remainder of the Divine Liturgy, we find countless Scripture passages, including the recounting of the Last Supper [more commonly known in Orthodox Christian circles as the “Mystical Supper”], the text of which is taken directly from Scripture, during which we again hear Our Lord inviting us to eat of His Body and drink of His Blood.  It is said that there are hundreds of direct quotes from Scripture in the Divine Liturgy—far more, in a single service, than one would find in other Christian traditions.

 

     There are countless other examples of the use of the Bible in Orthodox Christian worship, not the least of which is the use of the Book of Psalms which in monastic practice is sung in its entirety at least once during the course of a week.  During certain services and times of the year, such as the season known as “Great Lent” that precedes the celebration of Our Lord’s Resurrection on Easter [known as “Pascha” in the Orthodox Christian tradition], numerous readings from the Old Testament also are read, in addition to the New Testament Gospels and Epistles.  The Liturgy on Great and Holy Saturday—the day before Holy Pascha—features 15 readings from the Old Testament—in addition to the appointed Epistle and Gospel readings—that span God’s plan of salvation for His People from the moment of creation.  These readings have been a part of our liturgical worship since ancient times, in fact.  And the entire text of Luke 1:46-55—widely known as the “Magnificat”—is sung at every celebration of Matins, the Church’s morning worship.

 

     So, the Bible indeed is central to Orthodox Christians, and widely used in public worship, or "Liturgy,” far more than in any other tradition.  Yet it is in the One Whom the Bible reveals—Jesus Christ—that our belief is centered, for it is He Who is the All-Merciful Savior, and it is He in Whom our faith is placed.  As the Bible directs us, “He thatbelieveth in the Son hath everlasting life” [John 3:36], and “For God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life” [3:16].

 

     (The preceding response was written by Archpriest John Matusiak and posted in the Q & A, oca.org.  Many answers to a wide variety of questions may be found there.  We invite our parishioners to take advantage of this valuable resource.)