Sermon on the Genealogy of Christ

Sermon on The Genealogy of Christ

(The Sunday Prior to Christmas)

+ Metropolitan Anthony (Bloom)

In the name of the Father, the Son and the Holy Spirit.

Every year before Christmas we read the genealogy of Christ from St. Matthew's Gospel (Chapter 1), and for years I asked myself, why?  Why have we got to read all these names that mean so little to us, if anything at all?  And then I became more perceptive of what they convey to us.

For one thing, they are the people to whose family the Lord Jesus Christ belongs through His humanity.  They all are relatives of His, and this should be enough for us to find their names deeply moving:  Christ is of their blood, Christ is of their family.  Each of them -- thinking of the Mother of God -- can say, 'She is a child of our family',  and of Christ,  'He also is a child of our family, although He is our God, our Savior, the very Divine Presence in our midst'. Furthermore, some names stand out: names of Saints, heroes of the spirit, as well as names of sinners.

The Saints among them could well teach us what it means to believe; not simply to have an intellectual faith, a world-outlook which coincides, as far as it is able, with God's vision, but a faith which means a complete trust in God, an unlimited faithfulness to Him, the readiness -- because of what we know of God -- to give our lives for what He stands for, for what He is. In this context think of Abraham whose faith was tested to the utmost. How difficult we find it to give to God something of ours: but Abraham was asked to bring as a blood-offering his own son -- and he did not doubt God (Genesis 22: 1-19). And Isaac? He surrendered without resistance, in perfect obedience to his father, and through him -- to God.

We can remember the struggle of Jacob with the Angel in the darkness (Genesis 32: 22-32), as we at times struggle for our faith, for our integrity, for our faithfulness, in the darkness of the night, or the darkness of doubt, in the darkness that seizes us at times on all sides.

But we can also learn something from those who in history, in the Bible, appear to us as sinners. They were frail, this frailty conquered them, they had no strength to resist the impulses of their bodies and of their souls, the complex passions of men. And yet,... they believed in God passionately.  One of them was David, and one of his Psalms expresses it so well: "From the deep I cry unto Thee ..." (Psalm 130:1). From the depths of despair, of shame, from the depths of his fall, from the depths of his alienation from God, from the darkest depths of his soul he still cried to God. He does not hide from Him, he does not go away from Him, it is to Him he comes with this desperate cry of a desperate man. And others, both men and women, have this same concreteness as, for instance, Rahab the harlot (Joshua 2 & 6), and so many more.

Do we, when we are at the darkest point of life, when we are wrapped in all the darkness that is within us -- do we, from within this darkness turn to God and say: 'It is to You, Oh Lord, I cry! Yes -- I am in darkness, but You are my God. You are the God who created the light, and the darkness, and You are within the darkness as You are within the blinding light; You are in death as You are in life; You are in hell, as You are on the Throne; and from wherever I am I can cry to You.'

And then, there is a last thing I would like you to think about. To us these people are names; of some of them we know a little from the Bible, about others we know nothing. But they all were concrete human beings, men and women like us, with all our frailty and all our hope, all the wavering of the will and all the hesitations, all the incipient love that is so often marred, and yet remains light and fire. They are concrete and real, and we can read their names with the feeling, that, 'Yes -- I don't know you, but you are one of those who are of the family of Christ, concrete, real, who through all the vicissitudes of life, inner and outer, belong to God.'  And we ourselves can try and learn, in the concreteness of our lives, whether we are frail or strong at a given moment, still to be God's own.

So let us reflect on this genealogy, let us next time we come to hear it receive it with a spark in our eyes, with a warm feeling in our hearts; but this will be possible only to the extent to which Christ becomes more and more real to us, and when it is in Him and through Him that we discover them all -- real, living, our own and God's own.  Amen.

Preparing for Christ's Nativity

Preparing for Christ's Nativity

(The Virgin Mary in Prophecy & Christian Tradition)

+ Archbishop Dmitri (Royster)

On November 15, the Church will enter the period of the Christian year known as the Nativity Fast (Advent).  For forty days our attention will be directed toward the Nativity of Christ, both in the proper parts of the services and in the scriptural readings.

As part of the lenten effort several days in December are dedicated to the memory of Old Testament prophets, persons with an extraordinary call to proclaim God's will and announce beforehand the Savior's coming into the world.  On December 1 we commemorate the prophet Nahum;  December 2, Habakkuk;  December 3, Zephaniah; December 16, Haggai;  and on December 17, Daniel and the Three Youths.  In addition, on the two Sundays preceding Christmas the entire assembly of Old Covenant prophets are among those many people commemorated who prepared the way for Christ's advent.

Of particular significance is the feast day which occurs in the midst of the Fast, on November 21:  The Presentation (or Entrance) of the Theotokos into the Temple.  According to Tradition as old as the Church itself, the parents of the Theotokos were Joachim and Anna.  Being elderly and having no children, they prayed that God would grant them a child, even in their old age.  God answered their prayer by giving to them a daughter.  Everything surrounding her birth and infancy was extraordinary.  First, her birth was announced by an angel.  Second, she was born of a very old and barren mother.  Third, when according to custom she was presented in the temple forty days after her birth, the priest Zacharias, father of the Forerunner John the Baptist, received her with unusual joy, taking her into the Holy of Holies, a place reserved only for the priest to enter once a year.  Finally, from an early age until her betrothal, the blessed handmaiden was raised in the temple.  Her being brought to the temple at the age of three, escorted by young girls carrying candles or lamps in their hands, constitutes the fundamental event commemorated on November 21.

Many Old Testament prophecies which pointed to God's New Covenant with man, had to do with the instrument that He would use to accomplish His purpose.  We will recall that the first prophecy about Mary occurred at the very moment of man's fall.  God said unto the serpent which had beguiled both Adam and Eve:

"Because thou hast done this...I will put enmity between thee and the woman, and between thy seed and her seed;  it shall bruise thy head, and thou shalt bruise his heel" (Genesis 3: 14-15).

Mary is the new Eve, the one who crushes with her perfection and sinlessness, the head of evil.  In addition the burning bush which "was not consumed" by fire (Exodus 3:1-6), the uncrossed gate of the temple (Ezekiel 44:1-3), and a host of other Old Testament types or images, tell of this extraordinary creature that was to be the earthly instrument by which God would enter into His own material creation.  Psalm 45, recited in part at the Proskomedia prior to the Divine Liturgy, is a prophecy directly related to the feast in question:

"The King's daughter is all glorious within:  her clothing is of wrought gold.  She shall be brought unto the King in raiment of needlework:  the virgins, her companions that follow her, shall be brought unto thee.  With gladness and rejoicing shall they be brought:  they shall enter into the King's palace" (Psalm 45: 13-15).

Only from such a person as Mary could God take flesh -- the perfect human nature of our Lord, Jesus Christ.  We call her sinless, even immaculate.  By these words we mean that she committed no personal sin.  We reject, however, the idea of an immaculate conception, or any approach to the Theotokos which would distinguish her radically from the entire race of mortals, making her something other than human.  We also call her ever-virgin, because in spite of attempts to prove otherwise, it has never been demonstrated that she had children other than Jesus, nor had she sexual relations with any man.

Mary has a place of high honor in Christian Tradition.  She is referred to as being "more honorable than the cherubim and more glorious without compare than the seraphim."  She is called Theotokos, or God-bearer. She is even known as the Mother of God, for the One to whom she gave birth is God, but unites perfectly within Himself His own divine nature and our human nature as well, identifying Himself completely with the whole race of mortals.  During the feast of the Presentation much is made of the Virgin as the abode of God, the one who enters the Holy of Holies to become herself the Tabernacle of the Righteous One.

The veneration of the Theotokos, the high honor given her in the Church, is a fulfillment of the prophetic words that she herself spoke:

"My soul doth magnify the Lord, and my spirit hath rejoiced in God my Savior;  for He hath regarded the low estate of His handmaiden;  for behold from henceforth all generations shall call me blessed"  (Luke 1: 46-48).

The angel Gabriel had addressed her in these words:  "Hail, thou who art full of grace, the Lord is with thee:  blessed art thou among women" (Luke 1:28).  The woman who called out from the crowd in the Gospel lesson read at all major feasts of the Theotokos, "Blessed is the womb that bare thee," was answered by our Lord, "Yea rather, blessed are they that hear the word of God and keep it" (Luke 11: 27-28).  Mary is considered to be the person, par excellence, who heard the word of God and kept it.

The consequences of denying the Theotokos her rightful place in the life of Christians are more serious than one may think, unless he considers all its implications.  The Church's theology insists upon the two perfect natures of Christ;  He is both fully God and fully Man.  The Virgin Mary was the perfect human being from whom Christ's human nature was taken.  Man's redemption was made possible through the union of God and man in Christ, and it is over the very fundamental question of the personality of Christ that the Church throughout its history has had to wage its bitterest battles.  In fact, the main work of the Third Ecumenical Council (Ephesus 431 AD) was to combat Nestorianism, a heresy which denied Mary the title, Theotokos.  At least partially, as a result of this fifth century controversy, the very specific Greek term for Christ's mother is used untranslated in Orthodox Church services to this day.  To this one title is ascribed great importance, because in a very specific way it bears witness to the salvation given to us in Christ.

De-emphasis of the sinlessness of Christ's mother, insistence upon her having other children by Joseph, and failure to remember her part in the history of the salvation of mankind, have contributed to a general misunderstanding of the Incarnation in all its fullness and power.  These are but preliminary steps towards a denial of the virgin birth, and with it the divinity of Christ, the Holy Trinity, and so on.

Thus, this feast of the Presentation (Entrance) of the Theotokos stands at the beginning of the season in which we commemorate the Incarnation, the intervention of God in time and history.  We rightly bestow honor, homage and veneration to the one that gave birth to God the Word, for the salvation of the world.

From the Church services celebrating Mary's Entrance:

"Heaven and earth rejoice, beholding the spiritual Heaven, the only Virgin without blemish, enter the house of God, there to be reared in reverence.  To her Zacharias in amazement cried:  'O Gate of the Lord!  Unto thee I open the gates of the temple:  rejoice and go round it in gladness.  For I know and believe that the deliverance of Israel shall now come to dwell openly in our midst, and that from thee shall be born God the Word, who grants the world great mercy.'"  (From the Aposticha for the feast).

"Today is the foreshadowing of the good pleasure of God and the herald of the salvation of men.  The Virgin is revealed in the temple of God, and beforehand she announces Christ to all.  Let us therefore cry to her with mighty voice:  Hail! Thou fulfillment of the Creator's dispensation."  (Troparion for the feast).  (Translations of liturgical hymns by Mother Mary and Bishop Kallistos Ware.)

St Tikhon of America

St. Tikhon of America

(Oct. 9)

A Vision of Orthodox Mission

Archpriest Leonid Kishkovsky

(Director of External Affairs and Inter-Church Relations for the Orthodox Church in America, and Editor of The Orthodox Church Magazine)

The focus of the following article is, "Our Father Among the Saints, Tikhon, Patriarch of Moscow, Enlightener of North America."  With the approach of the All American Council in November, Fr. Leonid's words provide a meaningful reflection as we consider the election of the OCA's next Metropolitan.  St. Tikhon's personal qualities as described by Fr. Kishkovsky -- "generosity, tolerance, flexibility, imagination, pastoral sensitivity" as well as understanding -- describe not only desirable characteristics for Metropolitans, Archbishops and Bishops, but for all Orthodox Christians.  Let us pray that the Spirit of wisdom as embodied by St. Tikhon, will guide, with all power, the forthcoming AAC.

Introduction:  St. Tikhon and the Russian Church "The life and image of Patriarch Tikhon in the history of the Orthodox Church is forever connected with his service as Patriarch of the Church of Russia from 1917 to 1925.  These dates encompass the Bolshevik revolution and the beginning of communist rule, the period of civil war and religious persecution, and the emergence of enduring patterns of anti-religious policy in the Soviet Union. From the time of his elevation to the patriarchal throne to the time of his death, Patriarch Tikhon defended the Church of Russia and her people by raising his voice against repression, state political abuse and manipulation of every variety.  He denounced state terror.  He challenged the hatred towards God and "class enemy" proclaimed as the ideal in the new state.  All the same, he appealed for obedience to legitimate decrees of the Soviet state -- that is, to decrees not compelling violations of piety or faith.  He rejected the political declarations of emigré churchmen on the subject of the restoration of the monarchy.  He was unbending before the threats and plots of the leaders of church schisms.

St. Tikhon's Episcopacy in North America:   Concern for All Our attention, however, is drawn to Patriarch Tikhon's episcopal service in North America from 1898 to 1907.  When Bishop Tikhon (Belavin) arrived in New York on December 12, 1898, to take up his responsibilities as ruling bishop of the vast diocese of the Aleutians and Alaska, encompassing all of North America, he was, at 33 years of age, one of the youngest and perhaps one of the most "ordinary" bishops of the Russian Church.  He was not known for intellectual or theological brilliance;  he did not have the reputation of an eloquent speaker;  he did not show signs of administrative genius.  Nevertheless, his episcopal service in North America incarnated a remarkable vision of Orthodox mission in the New World.

This vision is relevant to us today because it had to take into account factors and realities which still confront us.....: i.e. the encounter of the Orthodox Church, a small minority in America, with the larger American society;  the ethnic and linguistic pluralism within the Orthodox community; and finally the question of how to be a mission in this context.

The North American diocese administered by Bishop Tikhon was a multi-lingual and multi-ethnic diocese.  Its responsibilities included continuation of the missionary work in Alaska, nurture of immigrant communities in Canada and the United States, witness to the Orthodox faith in the midst of heterodox Christian bodies.  Bishop Tikhon ministered to Arabs and Greeks, Galicians and Carpatho-Russians, Russians and Serbs, Byelorussians and Ukrainians, Eskimos and Aleuts, Indians and Americans.  His flock worshipped in Greek and Arabic, Slavonic and English, and in the languages of the Alaskan native peoples.....(Tikhon's) pastoral and missionary attitude to language in the life of the Church continued the tradition of Bishop Innocent (Veniaminov) and the Alaska mission, which itself continued the tradition of Cyril and Methodius and their mission to the Slavs.

The bishop of such a diverse flock clearly required generosity and tolerance, flexibility and imagination.  Precisely these qualities characterized the episcopal service of Bishop Tikhon in North America and enabled him to see his diverse flock as one flock.

By 1903 Bishop Tikhon had arranged for the consecration of the auxiliary bishop for Alaska, and on March 12, 1904, Bishop Tikhon and his auxiliary, Bishop Innocent, consecrated Archimandrite Raphael Hawaweeny as Bishop of Brooklyn, auxiliary for Arabic parishes in North America.

In 1903 Bishop Tikhon inaugurated the process of study and preparation that led in 1905-1906 to the transformation of the Missionary school in Minneapolis, Minnesota, into a seminary for the diocese.  In 1905, Tikhon, by then elevated to Archbishop, gave his blessing for the initial steps towards the creation of a monastery at South Canaan, Pennsylvania.

All of these developments were signs that the North American mission was coming to be an increasingly self-sufficient local Church.  A document written by Archbishop Tikhon in December 1905 shows the maturity and clarity of his prophetic vision for the Orthodox Church in North America, and gives eloquent testimony to the fact that his decisions and actions in ordering the life of his diocese were helping to embody his vision of Orthodox mission in America.

In response to a questionaire sent to all diocesan bishops of the Russian Church as part of the official preparation for the long-awaited Council of the Church in Russia, Archbishop Tikhon outlined his ideas on the structure of the Orthodox mission in North America.  He proposed that the diocese become an exarchate of the Russian Church, but an exarchate with great autonomy.....He saw the need for autonomy and independence in matters affecting the internal life and structure of each national or ethnic diocese or vicariate, and also the necessity for a common mind, expressed through decisions of the bishops meeting in council under the presidency of the archbishop, in matters of common and general concern.  He went so far as to mention the word "autocephaly" in connection with the organization of the Orthodox Church in North America.

A Vision of Conciliarity: The development of diocesan institutions, the creation of an "episcopal college" for North America, the pastoral sensitivity to the needs of the multi-ethnic and multi-lingual flock could perhaps be seen as the normal actions of a good, ordinary bishop trained in the conservative setting of the late 19th century Russian Church.  What comes as something of a surprise is the commitment of Bishop Tikhon to the establishment of a conciliar spirit and style in his North American diocese.  From the beginning of his American ministry, Bishop Tikhon gathered together his diocesan clergy whenever possible for discussions of the problems of the mission's life.....On (one) occasion (particularly) Archbishop Tikhon said that he considered regular meetings of the diocesan clergy to be desirable for discussion and conciliar resolution of questions affecting the mission's life and activities.  He specified, futhermore, that one of the most important questions to be considered was the active involvement of lay people in the up-building of Church and parish life in America.....(A resulting statement issued in a local publication explained that) in America.....the Church must return to its "conciliar nature," must become again a living organism.  Clergy and laity have a common responsibility for the life of the Church.

The conciliar vision articulated by Archbishop Tikhon in America reflected the thinking on this subject within the Church of Russia.  At the end of the nineteenth century there were some in the Russian Church who did not accept the status quo as normative, and who believed that the welfare of the Church and the success of its mission required changes.  One of the fundamental changes envisioned was the liberation of the Church from its bureaucratic bonds and the creation of a conciliar and truly Orthodox order and style of Church administration.  The Council which elected Tikhon as Patriarch in 1917 was an embodiment of this movement to conciliarity, a movement which in the Russian Church was overwhelmed by the events of the Communist Revolution and the nearly total liquidation of the Church in the 1920's and 1930's.  Only now, in (recent years), has a living conciliar consciousness begun to emerge once again in the life of the Church of Russia.   Although this development is still tentative and fragmentary, we may dare to hope that the conciliar tradition of the Church of Russia will be strengthened in the years ahead.

For Orthodox in America, the inheritance of Tikhon, our own bishop and father in God, remains a living tradition of pastoral wisdom and missionary vision.  The conciliar vision which he embodied in his relationship with clergy and laity remains a challenge for Orthodox Americans every time our bishops meet in council with the clergy and laity.  There can be no doubt that Archbishop Tikhon, when he left his American diocese for the last time on March 26, 1907, saw the North American mission not as a permanent extension of the Church of Russia, but as the local Church in America.

An inspiring and touching summary of his vision is to be found in his farewell sermon, preached on Forgiveness Sunday, March 17, 1907.

".....Orthodox people must care for the dissemination of the Orthodox faith among the heterodox.  Christ the Savior said that men lighting a lamp do not put it under a bushel, but on a stand, and it gives light to all in the house (Matthew 5:15).  The light of Orthodoxy also is not lit for a small circle of people.  No, the Orthodox faith is catholic;  it remembers the commandment of it Founder:  "Go into all the world and preach the gospel to the whole creation.  Make disciples of all nations"  (Mark 16:15, Matthew 28:19).  It is our obligation to share our spiritual treasures, our truth, our light and our joy with those who do not have these gifts.  And this duty lies not only on pastors and missionaries, but also on lay people, for the Church of Christ, in the wise comparison of St. Paul, is a body, and in the life of the body every member takes part.

"For each of us the dissemination of the Christian faith must be a favorite task, close to our hearts and precious to us;  in this task each member of the Church must take an active part -- some by personal missionary effort, some by monetary support and service to the "needs of the saints," and some by prayer to the Lord that He might "establish and increase His Church," that He might "teach the word of truth" to those who do not know Christ, that He might "reveal to them the gospel of righteousness, and unite them to His Holy, Catholic and Apostolic Church.""  (Prayer for the Catechumens at the Divine Liturgy).   (The preceding was taken from, "The Legacy of Saint Vladimir," SVS Press, Crestwood, New York, 1990, pp. 267-273.)

Prayer and Action

Prayer and Action

(Harmonizing Life with Prayer)

+ Archbishop Anthony Bloom

I would like to say a few words on the relation that exists, not in general terms but somewhat distinctly, between life and prayer, approaching this question from a hitherto unexplored angle. All too often the life we lead testifies against the prayer we offer, and it is only when we have managed to harmonize the terms of our prayer, with our way of life, that our prayer acquires the strength, the splendor and the efficacy which we expect it to yield.

All too often we address the Lord hoping that He will do what we ought to do in His name and in His service. All too often our prayers are elegant, well-prepared discourses, grown stale moreover with the passing of centuries, which we offer to the Lord from day to day, as if it sufficed to repeat to Him from year to year -- with a cold heart and a dull mind -- ardent words that were born in the desert and the wilderness, in the greatest of human sufferings, in the most intense situations that history has ever known.

We reiterate prayers bearing the names of the great spiritual leaders, and we believe that God listens to them, that he takes account of their content -- whereas the only thing that matters to the Lord is the heart of the person addressing Him, the will straining to do His will.

We say: “Lord, lead us not into temptation”; then, with a light step, eager and full of hope, we go straight to where temptation lies in wait for us. Or else we cry: “Lord, Lord, my heart is ready”.  But (ready) for what?  If the Lord were to ask us this question one evening when we have said these words before going to bed, would we not sometimes be obliged to answer “ready to finish the chapter I have begun in this detective novel”. At that moment it is the only thing for which our hearts are ready.  And there are so many occasions on which our prayer remains a dead letter, a letter that kills moreover, because each time we allow our prayer to be dead, instead of making us alive and yielding to us the intensity which it possesses intrinsically, we become increasingly less sensitive to its drive, its impact, and increasingly incapable of living the prayer we utter.

This raises a problem which must be resolved in the life of each individual; we have to transform the terms of our prayer into rules of life. If we have told the Lord that we are seeking  His help in order to resist temptation, we have to avoid every occasion of temptation with all the energy of our soul, with all the strength at our disposal. If we have told the Lord that we are heartbroken at the thought that someone is hungry, thirsty or lonely, we must, however, listen to the voice of the Lord replying: “Whom shall I send?,” and stand before him saying: “Here I am, Lord,” and become active without delay. We should never delay sufficiently to allow a superfluous thought to creep into our good intention, placing itself between God's injunction and the action we are about to perform, because the thought that then slips in like a serpent will immediately suggest to us: “Later,” or “Do I really have to? Can't God choose someone who is more free to do his will than I am?” And while we "beat about the bush," the energy which prayer and the divine response had communicated to us will fade away and die within us.

So here we are dealing with something essential, namely a link we have to establish between life and prayer through an act of will, an act which we ourselves perform, which will never be accomplished on its own and can nonetheless transform our lives most profoundly. Read the prayers that are set out for you in the morning and evening office. Select any one of these prayers and make it a rule of life; you will then see that this prayer will never become boring or stale, because with each passing day it will be sharpened, quickened by life itself. Once you have asked the Lord to protect you throughout the day against some compulsion, temptation or difficulty which you have made it your duty to overcome to the best of your ability and despite your human weakness, and your being is filled like a mainsail with the divine breath and power, you will have many things to tell God when you stand before Him in the evening. You will have to thank Him for the help you have received, you will have to repent for the use you have made of it; you will be able to rejoice that He has given you the strength to do His will with your own weak and frail hands, your poor human hands, and allowed you to be His seeing gaze, His heedful ear, His footstep, His love, His incarnate, living, creative compassion.

Now here is something that can only be achieved through individual effort, and unless this effort is made, life and prayer become dissociated. For a while life carries on as usual, and prayer continues its droning which becomes less and less distinct, less and less disquieting for our conscience; the steadfastness of prayer decreases. And since life makes demands on us whereas prayer comes from God, a timid, loving God who calls us and never imposes Himself on us by brute force, the result is that prayer fades away. Then we console ourselves by saying that we have now embodied our prayer in action; the work of our hands alone represents our worship.

Yet this is not the attitude we adopt towards our friends, our parents, and those we love. Indeed, on occasions, perhaps always, we do everything we ought to do for their sake; but does this imply that we forget them in our hearts, that our thoughts never turn to them? Of course not! Could it be that God alone enjoys that privilege of being served without ever receiving a glance from us, without our hearts ever becoming fervent and loving at the sound of His Name? Could it be that God alone is served with indifference? This question gives us something to think about and something to achieve.

The 1st Anniversary of Archbishop Dmitri's Repose

The 1st Anniversary

of Archbishop Dmitri's Repose

(Reflections and Memorial Service Schedule)

Fr. Basil Zebrun

     One year ago, on August 28 (Old Calendar Dormition), our beloved Archbishop Dmitri fell asleep in the Lord.  Since his retirement in March of 2009, and especially during the last twelve months, our Diocese has felt the need for a resident ruling hierarch to shepherd the Southern flock.  Archbishop Nikon -- who has been a blessing as our locum tenens -- stated at the 35th Assembly in Miami that with the repose of His Eminence, "a void came into our hearts that cannot be filled, and in some sense should not be filled, for no one can replace the 1st Apostle to the South."  He also reminded us that "the Diocese is still dealing with grief, manifesting itself in various ways within the Church:  anger, sorrow, and with faith in the Risen Christ as well."

     Many people can identify with Archbishop Nikon's words.  Although life continues in the Diocese and in our parishes, the presence of our founding father is sorely missed.  It is a testimony, however, to his vision and leadership  that in spite of the fact that he was not known for attention to administrative detail, essential principles and structures remain after his repose -- as well as the faith of those he nurtured in Orthodoxy -- that enable the Diocese to carry on its tasks of parish development and mission.

     Archbishop Nikon further stressed that while the Cathedral in Dallas continues to progress in constructing a final resting place for Archbishop Dmitri, the true monument to his life is not a building;  rather it is the lives of the people, essentially the way we conduct ourselves as followers of Jesus Christ: "you are the seal of my apostleship in the Lord" (1 Corinthians 9:2).  Finally, we were encouraged in Miami to make Archbishop Dmitri proud by carrying on with the work of evangelism.

     Assuredly this work will continue, and part of the effort will be the election of another ruling hierarch for the South.  This topic was addressed repeatedly at the Assembly, and it is possible -- though not a given -- that an election will take place as early as January or February, in conjunction with the Annual Diocesan Clergy Conference.

     I cannot help but think, however, that in some ways it is providential that the process of election has not progressed.  True, we have been without a ruling bishop for three and a half years, and a resident hierarch will provide possibilities and a stability to Diocesan life that are not currently feasible.  In addition, it can be asserted that we are not fully a Diocese without the presence of a bishop.

     But in light of Archbishop Nikon's assessment of our grief, it may be that we need to mourn the passing and celebrate the life of Archbishop Dmitri on the 1st Anniversary of his repose, before we participate in the task of electing a second father in Christ. Perhaps we need this time -- alone as it were -- to assess the meaning of this occasion,  to consider prayerfully the gift of the Archbishop's fatherly leadership, and in our "anger and sorrow," put to rest any ambiguities in our hearts.

     The grieving process is a complex experience.  The loss of a loved one can be dealt with, denied or covered up easily by delving more deeply into "life's earthly cares."  A good friend recently stressed to me that in the field of grief counseling it is generally advised that after a great loss people refrain from making major life decisions for at least a year.  This helps to insure that persons make informed decisions, not impetuous ones based on emotion.  In the case of someone seeking remarriage -- and a bishop's relationship to a Diocese is sometimes described as a marriage -- time helps prevent a grieving party from focusing only on potential partners who mirror the image of the former spouse.

     As they relate to our Diocese the above thoughts are pertinent.  They may also appear counterproductive, not in keeping with the spirit of prescribed Statutes and By-Laws, and they certainly will not address the frustrations of those who believe that three and a half years is more than enough time to put forth an episcopal candidate for the South.  It is a fact, however, that while he retired in March of 2009, Archbishop Dmitri's presence and influence was never far from those he formerly served, up to the summer of 2011. It is only during the past twelve months that we have painfully felt his physical absence from our lives.

     It is incredibly hard to lose one's father. It is equally difficult to lose a father in Christ who has shown us the way to salvation. But part of the healing process will be to use the 1st Anniversary of his repose as a time to appreciate all that the Archbishop shared with his flock, while striving to apply his patience and wisdom to the realities of our own lives.  A priest of our Diocese recently mentioned that he is just now beginning to understand why His Eminence did many of the things as he did, both administratively and pastorally, and that he misses that example very much.  It is true that we often do not realize the full worth of those around us until they have gone to their rest, even someone of Archbishop Dmitri's stature.

     In considering the significance of the upcoming Anniversary I am reminded of the words of Protopresbyter Alexander Schmemann.  In an article for the occasion of America's Bicentennial, reflecting upon the history of Orthodoxy in this country he wrote that, "To love is to remember. And to remember with love is truly to understand that which one loves and remembers, to appropriate it as God's gift."  On this 1st Anniversary then, we may ask ourselves, "what is it that we understand with regard to God's gift of His Eminence?"

     On one level people will bring multiple "understandings," but through the Archbishop's ministry God provided objective signs of His will and design for us -- three in particular -- points of emphasis for which we may be particularly grateful, that continue as part of Diocesan life.  I have in mind signs similar to those indicated by Fr. Schmemann as he spoke of Orthodoxy in America.

     The first is that of Mission. The Church is missionary in character, and "the spirit and motivation of Christian mission everywhere is the total identification of the Church with the people, with their real needs, spiritual as well as material" (Schmemann).  His Eminence was keenly aware of this dimension of Church life which has been part of American ecclesial history from the beginning.  He understood the Southern Protestant tradition, and identified with those searching spiritually for something deeper, more genuine.  He also knew the mindset of cradle Orthodox, experiencing his rebirth in the Faith at Holy Trinity Greek Orthodox Church in Dallas, and through serving cradle Orthodox Christians as priest at St. Seraphim's, and then as a bishop in the North.  In addition he understood firsthand the struggles of those -- such as Orthodox immigrants -- who fight to make a living for their families, having himself endured periods of notable hardship in his youth.  These experiences the Archbishop brought to his episcopal oversight.  To his eternal credit, through his openness, personal experiences resulted in a sensitivity to those around him.  He identified with the needs of his flock, whether spiritual or material, and he used his understanding of human nature to profit others. His primary focus, however, was on the "one thing needful" which brings ultimate fulfillment.  He sought through various means to impart the message of hope to those with whom he identified:  through hospitality, liturgical translations, preaching, writings, charitable donations, and missionary endeavors.  Even his desire for a Diocesan Pastoral School was partially rooted in a perceived need for an institution that would specialize in interpreting Orthodoxy to a Southern audience.  May his insights and sensitivity to his fellow man continue to be strengthened in us.

     A second essential sign and gift, discernible through the life of His Eminence, was a desire for a Church through which Orthodox Christians of various backgrounds would be united administratively as well as in Faith, a Church, "with her own and unique identity, distinguishing her from other Churches" (Schmemann).  This unity existed in the nascent stages of Orthodoxy in America. But as Fr. Alexander explains, it was eventually, "broken (administratively) and then...replaced with..."jurisdictional multiplicity.""  Here again, the Archbishop was well aware of the history, but his own experiences resulted in an appreciation for diverse expressions of Orthodoxy, as well as patience -- but not passive acceptance -- with the "status quo" of jurisdictional pluralism.  For the sake of good order he followed the service patterns of the Russian Church, yet many Orthodox customs found their way into the life of the Dallas Cathedral. Noteworthy was the Archbishop's desire to work as closely as possible with North Texas faithful on Pan Orthodox projects, his efforts to reach out to the Hispanic community, and later to Russian and Ukrainian immigrants.  In this area of activity he echoed the sentiments of many in America; "that until Orthodox administrative unity is officially achieved in this country through episcopal action, we can work locally in every city as though unity is a reality." Anticipating the 1st Anniversary of his repose, it would be our hope that we can continue in the Archbishop's vision of cooperative efforts with fellow Orthodox Christians of different jurisdictions, while maintaining the vision of an Autocephalous Church in America.

     Finally, God through his servant, provided a sign that, "there is no Christian life -- personal or corporate -- without a Cross" (Schmemann).   As a hierarch of the Orthodox Church the number of crosses borne by His Eminence over the span of 40 plus years would be difficult to imagine.  He revealed personal frustrations and sufferings as crosses, however, to the measure that he bore them in imitation of Christ.  His patience and forbearance -- well known characteristics -- were signs through which our own sufferings may become crosses, possessing a saving effect if we follow His Eminence's example.

      The continuation of our work in the Diocese is indeed an indication that to a degree we have internalized these lessons personified in the life of the Archbishop, though we still have much to learn.  Fr. Schmemann's words regarding the Orthodox Church in this country, may be applied to our own Diocese still in mourning, yet striving to put into practice the basic precepts of the Faith:  "If together we have gone through darkness and difficulties, if we have survived and grown, it means that the Church has truly permeated our lives, that she has become a reality for us."

     In light of the 1st Anniversary of the Archbishop's repose, I am encouraging everyone to mark their calendars for Sunday, August 26, and Tuesday, August 28.  On Sunday the 26th, at 6 pm, Archbishop Nikon will celebrate an extended Panikhida (Memorial Service) for His Eminence at St. Seraphim Cathedral in Dallas.  The service will be followed by a reception in the Church hall.  On Tuesday the 28th, a Divine Liturgy will be celebrated at the Cathedral at 9:30 am, with prayers for His Eminence.  A Panikhida will also be celebrated on August 28 at St. Barbara's, at 7 pm, for Archbishop Dmitri.  It may be that other memorial services, as well, will be held at Churches throughout the Metroplex and I would encourage people to check respective parish websites for differing schedules.

     The upcoming anniversary will remain forever a "red letter" day on our Diocesan calendar.  St. Paul instructs, "remember your leaders, those who spoke to you the Word of God; consider the outcome of their life, and imitate their faith" (Hebrews 13:7).  It is precisely in this spirit that we will gather on August 26 and 28:  to remember our first hierarch, to consider the outcome and achievements of his life, to pray for his salvation and that we may be strengthened -- even in some small measure -- to imitate his resolve.

The Election of a New Bishop

The Election of a New Bishop

Fr. Basil Zebrun

     This year's 35th Annual Assembly of the Diocese of the South will convene July 16 - 20 in Miami Florida.  In 1978 Christ the Saviour Cathedral in Miami hosted our inaugural Assembly.  The parish will assume this responsibility once again as we look forward to another historic first:  the election of a Diocesan hierarch.

     The election will take place, appropriately, on the last day of the gathering, Thursday, July 19 (The Feast of St. Seraphim).  As mentioned, the procedure is a new experience for many in the Diocese.  His Eminence Archbishop Dmitri was the founding hierarch of the DOS in 1978, appointed by the Holy Synod of Bishops.  He remained officiallyour father in Christ until March of 2009, when he retired.  Since then we have had two men function as locum tenens, overseeing work within our ecclesiastical borders:  first His Beatitude Metropolitan Jonah, and presently His Eminence Archbishop Nikon of Boston.  The void, however, created by Vladika Dmitri's retirement has yet to be filled.

     The upcoming vote brings with it hopeful expectations, as well as apprehension: and rightfully, there should be some trepidation that accompanies a course of election.  But, while people often focus on the all too human side of reviewing candidates and debating their qualifications, the sacred character of what we are about to do as a Diocese has to be stressed.  There is a sacramental quality to this process that can be overlooked too easily. Our approach to an episcopal election as a blessed act -- be it a vote taken within the Synod, or with the participation of priests and laity -- is consistent with what is found in Scripture (for example, Acts 1:21-26), and with an Orthodox understanding of the Church itself, its members and hierarchy. Fr. John Meyendorff, of blessed memory, once wrote that:

     "It is the faith of the Church that the election (of a bishop) reflects a divine choice and is actually performed not only by man, but also by the Holy Spirit. The Church is not a human organization, ruled by any of the systems which man may devise -- democracy, autocracy, clergy-rule or laity-rule -- but a temple of God, where God and man meet, where man is being led to eternal life, where God, in His mercy, gives to men and women the privilege of being His sons and daughters.  It is this new dignity, which man acquires in the Church, that also allows him to share mysteriously in the acts of divine choice.  Holy Scripture teaches us that the ministries of the Church -- and especially the ministries responsible for the performance of sacraments, for the maintenance of the true faith, for the unity of the Church -- are gifts of the Holy Spirit.  However, because the Church is the Body of Christ, because all of us clergy and laity are members of the Body, we are all called to participate in the selection of those who are invested with this grace of the Holy Spirit:  "It has seemed good to the Holy Spirit and to us" (Acts 15:23)."  (Vision of Unity, SVS Press, 1987, p.177).

     No one will ever take the place of Archbishop Dmitri, either in our hearts or in the further development of the Diocese.  He was one of a kind:  the right man, in the right place, at the right time, for a unique ministry. Considering a candidate, therefore, to continue the work of such an august figure, makes people edgy, and on occasion quite anxious, especially given that the number of available candidates is limited. It is tempting, when faced with an unknown future as it relates to leadership, to dwell on scenarios of potential failures, as well as politics surrounding this or that person.  It is also quite possible to enter a time of uncertainty with joy and confidence.  I suppose that both approaches can be expected in periods of transition.  One would hope, however, that optimism toward possibilities awaiting our Diocese with a new hierarch, would overshadow doubt and skepticism. A Diocesan Search Committee has been working for over a year to find a suitable person who will understand the founding principles of the Diocese, who will build upon the foundation already laid, but who will bring to the position of diocesan hierarch his own unique ideas and style of leadership. The final decision, of course, rests with the Holy Synod.

     According to the DOS website: "Of the candidates under consideration by the Episcopal Search Committee, the Holy Synod has vetted Hieromonk Gerasim (Eliel) and Bishop Mark (Maymon)." Of these two, "The Diocesan Council will put forward the single name Hieromonk Gerasim (Eliel) for the consideration of the Special Diocesan Assembly as the next bishop of the Diocese of the South."  The election will then be held and the Synod of Bishops will later make their decision. It must be stressed, however, that the Council's specific recommendation to the Assembly of Fr. Gerasim will not prevent anyone from writing in -- on a blank ballot -- the name of any person who meets the necessary qualifications for consecration to the episcopacy.  (For further information on the election process please see the Diocesan website:  dosoca.org).

     To me, prospects in light of the upcoming election are very encouraging.  For the work of the Diocese to continue most effectively it must have a resident ruling hierarch. As we enter a new stage of Diocesan life it will help to remember the public example set by His Eminence Archbishop Dmitri during his tenure.  His faith in the work of the Spirit was quite instructive.

     This faith was evident when once he was asked about the October 1977 Metropolitan Election held at the 5th All American Council in Toronto.  (Then) Bishop Dmitri of New England had received by far the largest number of popular votes, both on the first and second ballots.  The Synod of Bishops however, exercising its right of discernment, decided instead to elevate as Primate of the OCA, His Grace Bishop Theodosius, who had received the second highest number of votes (179 to 348).  A few people expressed their disappointment that His Eminence had not been made Metropolitan, and suggested that perhaps Church politics played a role in the final outcome.  The Archbishop without hesitation, and with a smile on his face, stressed that the Holy Spirit can work through any situation for the good of the Body.  In retrospect most people would see the wisdom in these words.  Undoubtedly, His Eminence would have been an effective Primate. But had the Archbishop become Metropolitan, the Diocese of the South as we know it today might not exist. And if the truth be told, His Eminence was probably far happier working in the South than he would have been representing the Synod of Bishops and the OCA at national and international gatherings.

     Whatever the outcome of July's election, the Diocese is entering a new chapter in its history. The election itself, however, is only a start.  Many are wondering what the new bishop will offer in terms of leadership:  a valid concern, given that the bar was set high from the beginning. My personal feeling is that another question of equal importance is in order: "what will Diocesan members offer in terms of  love and cooperation, regardless of election results and/or Synodal appointment?"  It will take time for the bishop-elect to familiarize himself with the South, and to feel comfortable as leader of a missionary Diocese.  He will need the prayers of his flock, as we assuredly expect his support for our communities. The Church generally will also require our prayerful acceptance of the Spirit's work through elections by Assembly delegates and members of the Synod.

     As we approach the election of a new hierarch we can look ahead remembering the special quality of this year's Assembly, the privilege that is ours as children of God to "share mysteriously in the acts of divine choice" (Meyendorff).  We can recall, as well, the Archbishop's faith.  In doing so we should remember his entire ministry, how he conducted himself openly and consistently as an Orthodox bishop.  We cannot speak for Vladika, but in my opinion -- looking to his public persona as a guide -- he would unquestionably want us, at this time, to be charitable to all candidates for the episcopacy, as he himself displayed charity toward others.  He would assuredly desire that we be respectful of our elders, as he himself showed respect to those whom he served throughout his life.  To the skeptics he would probably say be wise, yet gentle; do not tempt others; trust in the Spirit; and recognize His power to overcome human frailties. To those in mourning -- August 28 will be the 1st anniversary of his repose -- he would undoubtedly quote the Apostle urging us to weep, but not as those who have no hope.  And he would surely encourage the more optimistically minded to remain enthusiastic and to share their zeal for Christ with the rest of the Body.

     The July election will not only start a new chapter in the life of Southern Orthodoxy,  but in some ways it will be a measure of our maturity as a Diocese, a test -- if you will -- for what we have learned from Archbishop Dmitri in terms of trust and acceptance of God's Will.

The Gift of Pentecost & Prophecy

The Gift of Pentecost & Prophecy

Fr. Basil Zebrun

     Pentecost -- the Birthday of the Church -- is the celebration of the giving of the Holy Spirit to  the disciples fifty days after our Lord's Resurrection.  Pentecost is the culmination of Christ's earthly ministry.  The giving of the Spirit places a seal on God's specific plan of salvation: one that began long before the birth of Jesus, with the call of Abraham and the formation of the people of Israel, out of whom came the Christ.

     As part of the Church's celebration of the feast, a passage from the Book of Numbers is chanted at evening Vespers (Numbers 11:16-17, 24-29).  In this reading the Lord tells Moses to gather seventy elders, and that He will place His Spirit upon them.  Afterwards they began to prophesy.  Two others however, Eldad and Medad, who were not part of the seventy, received the Spirit as well, and they began to prophesy. A young man promptly ran to tell Moses of the occurrence, and Joshua asked Moses to forbid the two men from prophesying.  Moses answered, "Are you jealous for my sake?  Would that all the Lord's people were prophets, that the Lord would put His Spirit upon them."

     This is Pentecost!  This wish of Moses points prophetically to the day when the Spirit would indeed be poured out upon all the disciples.  As a result of this event -- Pentecost -- we Christians are, in fact, anointed to be not only kings and priests of creation, but also, as Moses desired, anointed to be prophets.  The Spirit is given on Pentecost, and in the Sacrament of Chrismation which is our personal Pentecost, so that we can be wise and bring God's Word to bear on every circumstance in life.  Our words, like God's Word, have the potential for being constructive, edifying, uplifting, life-giving, even challenging at times with the Truth of the Gospel.

     In this sense we are prophets.  The calling escapes many Christians as a result of frequently equating prophecy exclusively with foretelling the future.  In his remarkable book, "Of Water and the Spirit," Fr. Alexander Schmemann explains that prophecy is, "the power given to man always to discern the will of God, to hear His voice and to be -- in creation, in the world -- the witness and the agent of Divine Wisdom.  The prophet is the one who hears God and therefore can convey God's will to the world, the one who "reads" all events, all "situations" with God's eyes and therefore can refer all that is human and temporal to that which is divine and eternal;  the one, in other words, for whom the world is transparent to God.  And such is the true vocation of man, his true nature" (p. 100).

     We will note that Fr. Alexander reminds us that to be a prophet -- as well as king and priest -- is man's original destiny.  Man is meant to convey divine wisdom, and he is also created to rule the world in accordance with God's will, and to offer the world back to the Creator in thanksgiving. This vocation is restored only in Christ and the Spirit, because we confess Christ as being pre-eminently, the Priest, the King, and the Prophet.  Our calling is directly linked to Him -- empowered by Him -- as He is made present in our midst through the indwelling of the Holy Spirit.

     Orthodox Christians also hear from the Prophecy of Joel, on the eve of Pentecost (Joel 2:23-32).  The Prophet states, "And it shall come to pass (says the Lord), that I will pour out my Spirit upon all flesh;  your sons and daughters shall prophecy;  your old men shall dream dreams, and your young men shall see visions:  even upon the menservants and maidservants, in those days, I will pour out My Spirit."

     In these words is found absolutely no discrimination by the Lord with respect to the divine gift.  Regardless of age, gender, class, or race, all benefit from the generosity of God. This sentiment reminds us of St. Paul's words in both Galatians and Colossians, that in Christ, "there is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus"  (Gal. 3:28;  Col. 3:11).  The gift of Christ, the gift of Pentecost, is that of unity: prophets, kings and priests sharing a common understanding of life.  "Father...that they may be one as we are" (John 17: 11,21--22).  For Christians the barriers of this world which seem often to divide men, are overcome through faith.  Even the "obstacle" of religion is overcome by the possibility given for all people to be united in one faith, as it is God's desire that, "all men be saved and come to the knowledge of the truth" (1 Timothy 2:4).  Thus in Acts, the result of the Spirit's coming is that men of all nations hear the marvelous works of God -- the same message -- proclaimed in their own languages (Acts 2:8-11).  The Kontakion for the feast expresses the gift of unity as being, in fact, a reversal of God's action at the Tower of Babel:

     "When the Most High came down and confused the tongues, He divided the nations;  but when He distributed the tongues of fire, He called all to unity.  Therefore, with one voice, we glorify the all Holy Spirit" (Kontakion for the feast).

     Unity, however, in Christ and the Spirit, does not negate differences among people, proper to humanity.  It is significant that on the Day of Pentecost the Spirit rested upon each disciple personally, separately.  The tongues of fire were "cloven," divided, because the gift of the Spirit is unique for each person.  There is one Spirit, but diverse gifts (1 Corinthians 12:4).  The Church works internally upon the principle of "unity in diversity." The same principle, historically, has guided its mission to, "go forth and teach all nations, baptizing them in the Name of the Father, and of the Son and of the Holy Spirit"  (Matthew 28:19).  Thus, Orthodoxy has never insisted upon absolute uniformity in language or liturgical practice in its efforts to evangelize.  The Church as always sought to "baptize" the culture in which it finds itself, to save and embrace that which is redeemable.  In America, or in any nation, the Church's objective is not to transform local citizens -- through specific customs -- into practicing Russians, Greeks, Serbians, or Romanians, so that they can then receive the Good News of Christ.  In the Spirit of Pentecost, the Church's work includes endorsing the unique character of indigenous people, whenever and wherever possible, and discerning the work of the Spirit as it has preceded the arrival of missionaries, so that specific expressions of God's Truth, already present, might even be adopted as unique, local expressions of Orthodox Christianity.

     "whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue, if there is anything praiseworthy..." (Philippians 4:8).

     The Prophecy of Ezekiel is also heard on the eve of Pentecost, by Orthodox Christians (Ezekiel 36:24-28):  "The Lord said, from all your idols I will cleanse you.  A new heart I will give you, and a new Spirit I will put within you...I will put My Spirit within you, and cause you to walk in My statutes..."  Here, the work of the Spirit is revealed as concerned with Truth, with saving man from those things that frequently take the place of God in life:  "from all your idols I will cleanse you...and cause you to walk in My statutes."

     In light of the above words -- specifically the three prophecies -- we are reminded of the wisdom that has been given with the coming of the Spirit, the ability to see God as the source and meaning of life, and to respond accordingly.  We are also called to consider the gift of speech and prophetic utterance (if you will) that is ours in Christ and the Spirit.  In light of that gift, we can ask, are we cautious with our words, careful not to judge or criticize, but rather do we strive so that what we say will be constructive and edifying to our neighbor, even challenging with the love and truth of the Gospel?   In the aftermath of the Spirit's coming, St. Peter helped to convert three thousand souls with a single sermon (Acts 2:37-41).  Let us, however, focus on using our gift, in the beginning, to convert ourselves, and then to share the life in Christ, life in the Spirit, with those whom God places before us.

The Man Blind from Birth

The Man Blind from Birth

+ Metropolitan Anthony Bloom

     (The five Sundays following Pascha (Easter) emphasize, through the appointed Scripture readings and hymns, (1.) the post-resurrection appearances of Christ;  (2.) the Church’s early life and missionary endeavors (epistle readings are taken from the Book of Acts); and  (3.) aspects of baptism, through which we ourselves have died and risen with the Lord to a new life in God (Gospel readings are taken from the most “sacramental” of the Gospel accounts, that of John the Theologian. Several focus on acts or conversations that take place near or around "water," reminding us of our own baptism into Christ). May 20th will be the last of the Sundays of the Paschal Season, that of the Blind Man.  The Gospel reading for that day is, John 9: 1-38.  The following is a sermon given by Metropolitan Anthony on that lesson).

     We heard today the story of the man born blind.  We do not know from experience what physical blindness is, but we can imagine how this man was walled in himself, how all the world around him existed only as a distant sound, something he could not picture, imagine.  He was a prisoner within his own body.  He could live by imaginations, he could invent a world around himself, he could by touch and by hearing approximate what really was around him;  but the total, full reality could only escape him.

     We are not physically blind, but how many of us are locked in themselves!  Who of us can say that he is so open that he can perceived all the world in its depth?  We meet people, and we see them with our eyes;  but seldom it happens that beyond the outer shape, features, clothes -- how often does it happen that we see something of the depth of the person?  How seldom it is that we look into a person's eyes and go deep in understanding!  We are surrounded by people and every person is unique to God, but are people unique to us?  Are not people that surround us just "people," who have names, surnames, nicknames, whom we can recognize by their outer looks but whom we do not know at any depth?

     This is our condition:  we are blind, we are deaf, we are insensitive to the outer world, and yet, we are called to read meanings.  When we meet a person, we should approach this person as a mystery, that is as something which we can discover only by a deep communion, by entering into a relationship, perhaps silent, perhaps in words, but so deep that we can know one another not quite as God knows us, but in the light of God that enlightens all and each of us.

     And more that this, we can do, each within his own power, within his own gifts, what Christ did:  He opened the eyes of this man. What did this man see?  The first thing he saw was the face of the Incarnate Son of God, in other words, he saw love incarnate.  When his eyes met the eyes of Christ, he met God's compassion, God's tenderness, God's earnest concern and understanding.  In the same way could so many people begin to see, if by meeting us they meet people in whose eyes, on whose face they could see the shining of earnest, sober love, of a love that is not sentimental but is seeing, a love that can see and understand.  And then, how much could we be to people around us a revelation of all the meanings that this world holds and contains through art, through beauty, through science, through all the means by which beauty is perceived and proclaimed among human beings.

     But are we doing this?  Is our concern to convey the width, and the depth, the beauty and the meaning of things to every person whom we meet?  Are we not rather concerned with receiving than with giving?  And yet, St. Paul who knew what it meant to receive and to give, said, "It is a more blessed thing to give than to receive."  And yet how much had he received!  He had received the knowledge of God in his own experience;  he had received teaching, and knowledge, and experience within the Old Testament, and then Christ revealed Himself to him:  what did he not receive!  And yet, he exulted more in giving than in receiving, because he did not want to be the owner of all the richness that had come his way;  he wanted to share it, to give it, to set aglow and afire other lives than his own.

     Let us reflect on how rich, how richly endowed we are, how much it was given us to see, and to hear.  And let us realize at the same time how tragically walled we are within ourselves, unless we break this wall in order to give, as generously, as richly, as abundantly as we were given.  And then indeed, our joy will be fulfilled according to Christ's promise.  And no one, nothing will ever be able to take it away from us.  Amen!    Christ is Risen!

The Paschal Season

The Paschal (Resurrection) Season

Fr. Basil Zebrun

     The week following Pascha is called Bright Week, by the Church.  As Holy Week was a final time of anticipation and intense preparation for “the Feast of Feasts,” so Bright Week is a period of unique Resurrection joy, manifested outwardly by the faithful in diverse ways.  For instance, during Bright Week there is no fasting at all from various types of food;  all liturgical hymns, ideally, are to be sung rather than read; and the Church remains highly decorated, with the royal doors and the deacon’s doors of the iconostasis left open as they were during the Midnight Service.  This latter practice visually emphasizes that the gates of God’s Kingdom have been open to man through the Cross, Tomb and Resurrection of Christ.  Services celebrated during Bright Week are done so in a particularly glorious manner, identical to that which was experienced during the Midnight Service and Resurrection Vespers on Pascha Sunday.  The traditional announcement, “Christ is Risen,” is sung repeatedly by the Church choir, and people greet one another with this same message of hope.While Bright Week is a time of profound and perhaps uncommon celebration, the Resurrection season is definitely not limited to one week.  For forty days after Pascha, until Ascension (this year May 24), the faithful recall in songs and greetings the joyous news that ‘Christ has trampled down death by death, bestowing life upon those in the tombs.’  Clergy and altar servers continue to wear their brightest vestments, and everyone stands (rather than kneels) in prayer, both at home and in Church.  The practice of standing in prayer during the Paschal Season serves to stress our belief that in Christ we are already resurrected beings, residents on earth yet citizens of Heaven. The faithful actually continue this practice until Pentecost (this year June 3), when after Liturgy for the first time since Holy Week we kneel in prayer during three special prayers that are read from the ambo by the clergy.The five Sundays following Pascha (Easter) emphasize, through the appointed Scripture readings and hymns, (1.) post-resurrection appearances of Christ; (2.) the Church’s early life and missionary endeavors (epistle readings are taken from the Book of Acts); and (3.) aspects of baptism, through which we ourselves have died and risen with the Lord to a new life in God (Gospel readings are taken from the most “sacramental” of the Gospel accounts, that of John the Theologian or Evangelist).  Fr. Thomas Hopko in his Orthodox Faith Handbook Series, Volume II, provides a summary of the meaning of the five Sundays of Pascha.  The following contains quotes and paraphrases from that summary.

Thomas  Sunday  (April 22):

     On the Sunday following Pascha, called in our liturgical books “the Second Sunday,” the stress is on the Apostle Thomas’ vision of Christ.  The significance of the day comes to us in the words of the Gospel:  “Then He said to Thomas, “Put your finger here, and see My hands;  and put out your hand, and place it in My side;  do not be faithless, but believing.”  Thomas answer Him, “My Lord and My God!”  Jesus said to him, “Have you believed because you have seen Me?  Blessed are those who have not seen and yet believe.”  (John 20:27-29)In this last statement Christ refers to all those who will come after the Apostles and become disciples through their words. This includes Christians of every century, including our own.  We have not seen Christ with our physical eyes, nor touched His risen body with our physical hands, yet in the Holy Spirit we have seen and touched and tasted the Word of Life (1 John 1:1-4), and so we believe.  In the early Church it was only on this day that those baptized at Pascha removed their (baptismal) robes and entered once again into the life of this world.

The  Myrrhbearing  Women  (April 29):

     The Third Sunday after Pascha is dedicated to the Myrrhbearing Women who cared for the body of the Savior at His death and who were the first witnesses of His Resurrection.  The three troparia of Holy Friday, (having to do with the Noble Joseph of Arimethea anointing and burying the Body of Jesus;  Christ’s descent into hell and its defeat;  and the angel’s proclamation to the myrrhbearing women of Christ’s resurrection) are sung once again and form the theme of the day:

The  Paralytic  (May 6):

     The Fourth Sunday is dedicated to Christ’s healing of the Paralytic (John 5).  The man is healed by Christ while waiting to be put down into the pool of water.  Through baptism in the church we too are healed and saved by Christ for eternal life.  Thus, in the church, we are told, together with the paralytic, to “sin no more that nothing worse befall you” (John 5:14).  Our Lord’s question to the man, “Do you want to be healed?” is directed to us as well, reminding us that the gift of life and illumination through the Resurrection brings with it responsibilities.  It must be nurtured and shared with others.

The  Feast  of  Mid-Pentecost:

     In the middle of the Fourth Week, there is a day which is called by the Church, the Feast of Mid-Pentecost (this year May 9).  On this day we recall that Christ, “in the middle of the feast” teaches men of His saving mission and offers to all “the waters of immortality” (John 7:14).  Again we are reminded of the Master’s presence and His saving promise:  “If anyone is thirsty let him come to Me and drink” (John 7:37).

The  Samaritan  Woman  (May 13):

     The Fifth Sunday after Pascha deals with the Woman of Samaria with whom Christ spoke at Jacob’s Well (John 4).  Again the theme is the “living water” and the recognition of Jesus as God’s Messiah (John 4: 10-11; 25-26).  We are reminded of our new life in Him, of our own drinking of the “living water,” of our own true worship of God in the Christian Messianic Age “in Spirit and in Truth” (John 4: 23-24).  We see as well that salvation is offered to all:  Jews and Gentiles, men and women, saints and sinners.

The  Blind  Man  (May 20):

     Finally, the Sixth Sunday commemorates the healing of the man blind from birth (John 9).  We are identified with that man who came to see and to believe in Jesus as the Son of God.  The Lord has anointed our eyes with His own divine hands and washed them with the waters of baptism (John 9: 6-11).  In Christ we are given the power to see and confess Him as God’s only-begotten Son, and we are given the ability to comprehend clearly and with love, our own lives, the lives of others and the world around us.

Ascension, Pentecost and All Saints Sunday:

      The Paschal Season ends with the great feast of Ascension (again, this year May 24) on which believers celebrate the Lord’s ascent in order to be glorified with God the Father and to glorify us with Himself.  He goes in order to “prepare a place” for us, and to take us into the blessedness of God’s presence.  He goes to open the way for all flesh into the “heavenly sanctuary...the Holy Place not made by hands” (See Hebrews 8-10).  Furthermore, Christ ascends in order to send the Holy Spirit (an event celebrated on Pentecost) who proceeds from the Father, to bear witness to Him (Christ) and His Gospel in the world, by making Him (Christ) powerfully present in the lives of His disciples.On Pentecost the Church celebrates the final act of God’s self-revelation and self-donation to the world.  God’s plan of salvation – starting with and including the formation of His chosen people, Israel;  the sending of the prophets;  the birth of Christ; His teachings, miracles, sufferings, death, burial and resurrection – all of this culminates with the giving of the Holy Spirit on Pentecost and the birth of the New Israel, the Church of God, the life of which is the continued presence of the Spirit in our midst.The Sunday after Pentecost, that of All Saints  (June 10), reveals the power of the Holy Spirit in this world, the reason that He was given.  The Saints are those who, without a doubt, have been saved and transformed by the Spirit’s presence, a fate open to all who believe.

And then finally, on June 17, we commemorate All Saints of America, as a logical follow up to the previous Sunday.  This celebration affirms God’s presence and activity amongst His disciples in North America, placing before us local and contemporary examples of sanctity.

Thus a journey which began for us way back on January 29 with the Sunday of Zacchaeus will, in a sense, end on June 17.  But the journey was taken for a reason.  The seasons of fasting and celebration that we have experienced are to lead us to a deeper faith in Christ as Savior.  They are to instill within us a stronger commitment to our own mission, to be Christ’s witnesses “to the ends of the earth." (Acts 1:8)

(Some of the above information taken from Fr. Thomas Hopko’s, The Orthodox Faith, Volume 2, Worship, published by the O.C.A.’s Department of Christian Education.)

Holy Week: 2012

Fr. Basil Zebrun

      On Saturday, April 7, Orthodox Christians will begin observing the most solemn of Days leading up to the celebration of Pascha on April 15:  Lazarus Saturday, Palm Sunday and Holy Week.  These nine days are specifically set aside –  consecrated – by the Church to commemorate the final and decisive events in the Lord’s earthly life.  Traditionally, during this time, Christians make an effort to "lay aside all earthly cares," in order to devote themselves to contemplating the central Mysteries of our Faith:  the Cross, the Tomb and the Resurrection of Christ.  So significant is this period that some have stressed that during Holy Week "time seems to stand still or earthly life ceases for the faithful, as they go up with the Lord to Jerusalem" (Fr. Thomas Hopko).  May we all look upon the days ahead as sacred, dedicated to our Lord.

Lazarus  Saturday  &  Palm  Sunday  (April  7 & 8):  These two days form a double feast, anticipating the joy of Pascha.  At the grave of His friend Lazarus, Christ encounters "the last enemy," death (1 Cor. 15:26).  By raising Lazarus, Christ foreshadows His own decisive victory over death, and the universal resurrection granted to all mankind.

Palm Sunday commemorates Jesus’ triumphal entry into Jerusalem, "riding on the colt of an ass," in fulfillment of a prophecy from Zechariah (9:9).   On this occasion our Lord allows the people to greet Him as a Ruler, the only time during His earthly ministry when this occurs.  Christ is indeed the King of Israel, but He comes to reveal and open to mankind His Heavenly Kingdom.  We hold branches of palms and pussy willows of our own on Palm Sunday, greeting Christ as the Lord and Master of our lives.

Liturgical services for these two days will be celebrated on Saturday morning at 10:00 am, Saturday evening at 6:30 pm, and Sunday morning at 10:00 am.  Palms will be blessed on Saturday night, the eve of Palm Sunday.

Great  &  Holy  Monday,  Tuesday  &  Wednesday  (April  9-11):

     Having just experienced a foretaste of Pascha we now enter the darkness of Holy Week.  The first three days stress the End Times, the Judgment, and the continual need for vigilance.  They point to the fact that when the world condemned its Maker, it condemned itself, “Now is the judgment of this world” (John 12:31).  They remind us that the world’s rejection of Christ reflects our own rejection of Him, inasmuch as we sin and accept the worldview of those who shouted, “Away with Him, crucify Him!”  Central to the services for these days are the Gospel readings, and the hymns which comment on these lessons.  Among the chief hymns are the Exapostilarion, “Thy Bridal Chamber, I see adorned....,” and the following troparion sung during Matins as the Church is being censed:

“Behold!  The Bridegroom comes at midnight, and blessed is the servant whom He shall find watching:  and again, unworthy is the servant whom He shall find heedless. Beware, therefore, O my soul, do not be weighed down with sleep, lest you be given up to death, and lest you be shut out of the Kingdom.  But rouse yourself, crying: “Holy! Holy! Holy! art Thou, O our God.  Through the Theotokos, have mercy on us!”  (Troparion)

     Liturgical services for these three days will be celebrated at 7:00 pm.

Great  &  Holy  Thursday  (April  12):   During the Matins Service or the Service of the 12 Passion Gospels on Holy Thursday night we "accompany Christ, step by step, from the time of His last discourse with His disciples to His being laid in a new tomb by Joseph of Arimethea and Nicodemus.  Each of the 12 Gospel sections read during the evening service involves us in a new scene: the arrest of Jesus; His trial; the threefold denial of St. Peter; the scourging and the mockings by the soldiers; the carrying of the Cross; the Crucifixion; the opposing fates of the two thieves; the loving tenderness of the moment when Jesus commits His Mother to the care of His faithful disciple, John;  and the Lord’s final yielding up of the spirit and burial" (Fr. Paul Lazor). The liturgical hymnography for that night comments on the Gospel readings and gives the response of the Church to these events in the life of Christ.  During this service the faithful hold lit candles during the Gospel lessons while kneeling, and in large parishes Church bells are rung before each reading: once for the first reading, twice for the second, and so on.

     The Matins Service at St. Barbara’s on Holy Thursday will be at 7:00 pm.

Great  &  Holy  Friday  (April  13):  On the one hand, this is the most solemn of days, the day of Christ’s Passion, His Death and Burial.  On this day the Church invites us, as we kneel before the tomb of Christ, to realize the awful reality and power of sin and evil in "this world," and in our own lives as well.   It is this power that led ultimately to "the sin of all sins, the crime of all crimes" the total rejection and murder of God Himself (Fr. Alexander Schmemann).

On the other hand, the Church affirms that this day of evil is also the day of redemption.  "The death of Christ is revealed to us as a saving death, an offering of love" (Fr. Alexander Schmemann).  Holy Friday is the beginning of the Lord’s Pascha, for the One Who is raised, is the One Who is crucified for us and for our salvation.  "By death Christ tramples down death..."  Thus the tomb of Christ, placed in the center of the Church, is lavishly adorned with flowers, for from the tomb comes life.

Liturgical services for Holy Friday will take place at 2:00 pm and at 7:00 pm .  The afternoon service is often referred to as "Burial Vespers."  During its celebration the final events in the life of Christ are brought to mind through the scripture readings and the hymnography.  At the conclusion of Vespers the faithful kneel and the choir sings, in a very slow manner, the troparia for the day which speak of Joseph of Arimethea and Nicodemus burying the Body of Jesus;  and the angel’s announcement to the Myrrhbearing Women that, “Myrrh is fitting for the dead, but Christ has shown Himself a stranger to corruption.”   As these words are heard the clergy and servers make a procession around the tomb with the “winding sheet” on which is an icon of the crucified Lord. This winding sheet is placed on top of the tomb and venerated by the faithful.

On Friday night a Matins service is celebrated during which the people sing hymns and lamentations in front of Christ’s tomb.  We hear about how, "hell trembles while Life lies in the tomb, giving life to those who lie dead in the tombs."  We also begin to hear announcements and foreshadowings of the Resurrection in both the scripture readings and hymns.  In fact, the Alleluia verses chanted after the Epistle reading are the same Resurrectional verses from Psalm 68 chanted by the clergy on Pascha night:  “Let God arise, let His enemies be scattered, let those who hate Him flee from before His face..” (etc.)

Great  &  Holy  Saturday  (April  14):   On the morning of this day, at 9:00 am, we will celebrate the Vesperal Liturgy of St. Basil.  This service "inaugurates the Paschal celebration... On ‘Lord I Call Upon Thee’ certain Sunday Resurrection hymns are sung, followed by special verses for Holy Saturday which stress the Death of Christ as the descent into Hades, the region of death, for its destruction.

     A pivotal point of the service occurs after the Entrance, when fifteen Old Testament lessons are read, all centered on the promise of the Resurrection, all glorifying the ultimate Victory of God...The epistle lesson is that which is read at Baptisms (Romans 6:3-11), referring to Christ’s Death and Resurrection as the source of the death in us of the "old man," and the resurrection of the new man, whose life is in the Risen Lord  (Here we must remember that Pascha has always been the most traditional time for Baptisms of catechumens).  During the verses immediately after the epistle reading the dark Lenten vestments and altar coverings are put aside and the clergy vest in their brightest robes.  An announcement of the Resurrection is then read from the last chapter of St. Matthew"s Gospel.   The Liturgy of St. Basil continues in this white and joyful light, revealing the Tomb of Christ as the Life-giving Tomb, introducing us into the ultimate reality of Christ’s Resurrection, communicating His life to us..."  (Fr. Schmemann).

Pascha  (April  15):  The Main Resurrection service will begin at 11:30 pm on Saturday night (We ask that everyone try to arrive at least 15 minutes early, those with food even earlier, so that we can begin the service promptly with all lights out in the Church).  This particular service is actually comprised of three services, celebrated together, one after another:  Nocturnes, Matins and the Divine Liturgy.  The entire service ends around 2:30 am on Sunday morning and is followed by the Agape Meal, at which we enjoy fellowship and partake of many non-lenten foods.

Special features of the Midnight Service include:  Nocturnes (11:30 pm to 12:00 midnight) celebrated in total darkness with only one light for the choir, followed by a triple procession around the outside of the Church, a Resurrection Gospel reading and the first announcement of, “Christ is Risen!”  The Paschal Matins then begins during which the Church is brightly lit and the faithful sing of Christ’s Resurrection in a very joyous manner. Near the end of Matins the Paschal Catechetical Sermon of St. John Chrysostom is read.  During the Liturgy of St. John Chrysostom the Gospel from the Prologue of St. John’s Gospel is chanted in several languages, symbolic of the universal character of the Christian Faith.  Immediately after the service food for the Agape Meal is blessed, as well as Easter baskets full of non-fasting foods.

On Sunday afternoon, April 15, at 12:00 noon, we return to the Church to celebrate Resurrection Vespers during which we hear a Gospel reading and more hymns of Christ’s Resurrection.  A continuation of the Agape Meal will be enjoyed after Vespers.

Bright  Week  (April 16-21): The week immediately after Pascha is an extended celebration of the Lord’s Resurrection.  Although we enjoy a 40 day Paschal season, the services of Bright Week are uniquely joyous, reflecting the specific tone and spirit of Pascha night.  Divine Liturgies and Vespers celebrated during this time are very similar to those of April 15.  There is, as well, no fasting during Bright Week.  We look forward to celebrating Pascha with all of our Church members and friends.  Once again, we encourage everyone to set aside the days ahead as sacred, dedicated to our Lord.

Christ is Risen!   Indeed He is Risen!