Pascha and Pentecost: Pascha, Baptism and Evangelism

Pascha and Pentecost:

Pascha, Baptism and Evangelism

+ His Eminence Archbishop Dmitri

     For forty days after Pascha the Church lives and rejoices in light of Christ's resurrection.  At every service during the Paschal season the faithful sing, "Christ is Risen!"  The Paschal canon, sticheras and kontakion are repeated many times.  Members of the Church greet one another with a holy kiss and the words, "Christ is Risen!" receiving back the affirmation, "He is Risen, indeed!"

     The Paschal season is experienced by the Orthodox as the focal point of all Christian celebration.  Such is the content of our liturgical life, and yet what a paradox that immediately after "the feast of feasts, holy day of holy days," Christian people take a vacation from Church.  We often witness generally, a decline in church attendance at this time of year.  As a result the wonderful joy proclaimed by the Church's liturgy fails to be deeply felt by many individuals.

     With regard to this phenomenon much thought has been given to the idea of restoring or recapturing that which has been lost.  In recent years the Church has devoted a great deal of time and effort to the restoration of Lent and to some extent of the Paschal season, because we have witnessed (probably for centuries) an almost complete loss of the Great Fast as a meaningful phenomenon in the Christian community.  Perhaps we Orthodox have been somewhat more reluctant than others to do away with these seasons entirely, for we have realized in some way that the very essence of the Faith is to be found in Lent, Pascha and the Paschal season.

     I am convinced, however, that the dimension that has been lost and which we are still somewhat far from acquiring, that makes it difficult to recapture and restore the meaning of what is at the heart of the Christian year, is what can be called the "baptismal dimension."

     We are all somewhat familiar with the history of the matter we are talking about:  (A.) how Lent developed from a period of intense preparation for those who were to be baptized;  (B.) how at the Paschal celebration the catechumens were baptized and became, for the first time, full participants in the Eucharist;  and (C.) that the Paschal season was a period of post-baptismal instruction, in which the newly baptized were told repeatedly of the marvelous things that had happened to them through the waters of the fount, and were prepared for their own "mission" as disciples.

     The entire Church not only lived the new life in Christ, but true to its missionary nature, concentrated its attention upon incorporating the new converts into the Body of Christ.  Such were the "missionary" and "baptismal" orientations of the Church.  All of this was centered on the Paschal celebration for one simple reason:  the moment of Christ's triumph over death was the most appropriate moment for one to become a member of Christ:  the meaning of being buried with Him in baptism and rising with Him to walk in the newness of life (Romans 6:3-4) was clear to every Christian.

     The true spirit of Lent and the Paschal season can never be recaptured as long as we have a weak missionary vision:  as long as baptisms and receptions of converts are private affairs, become "routine," and are not considered as matters of concern to the whole Church.

     With His ascension into Heaven, forty days after the resurrection, our Lord indicates for us the way, the orientation of our life.  The Kingdom of God is initiated on earth with the advent of Christ ("Repent, for the Kingdom of God is at hand"), and we are commissioned to receive into it, as citizens, "such as would be saved" (Acts 2:47).  Our life, following Christ, is all ascension, directed toward the "Kingdom to come" manifested in and through Christ.  At each Eucharistic celebration (the Divine Liturgy) we participate in that worship which eternally takes place before the Throne of God.

     The disciples went back to Jerusalem (after the Ascension) with great joy, because they had the confirmation and assurance that everything they had been told by Christ was true.  Now they simply awaited the power to perform their mission in the world.  They knew what their mission was:  to go into all the world, preach the Gospel to all nations, "baptizing them in the name of the Father, and of the Son and of the Holy Spirit, teaching them to observe all things whatsoever I have commanded you."  They knew from their Master that He would "always be with them, even unto the end of the world" (Matthew 28: 19-20).  This was the source of their joy:  the assurance of the Lord's abiding presence and of the power to bring others into the fold.  Any lack of joy or participation on our part during the radiant season of Pascha can be said to coincide with (A.) a certain amount of doubt or insensitivity to the fact that "Christ is in our midst," or (B.) a lack of appreciation for mission.

     It can be rightly asked, "how can we not revel in the joy of these forty days, when we think of the possibilities for bringing salvation to others, given to us by the risen Christ dwelling among us, unless it is true that our faith wavers and that we have little interest in mission and evangelism?"  We must pray always that our Lord will give to us the Spirit of wisdom and understanding to come to an appreciation of the Paschal season for the life of each of our communities.

The People’s Pascha

The People’s Pascha

Fr. Lawrence Farley

     At the end of October in 1840, the celebrated author Hans Christian Andersen (famous for his fairy tales) left his native Denmark for an extended trip in the east.  He wrote about his travels in his book A Poet’s Bazaar: a Journey to Greece, Turkey and Up the Danube.  Andersen was an experienced traveller, who had visited Italy some years before.  In his latest memoir, he compared his experiences of Easter in both Rome and Greece in the following words: “The Catholic Easter in Italy, especially in Rome, is wonderful, fascinating!  It is an uplifting sight on the vast square of St. Peter’s to see the whole throng of people sink to their knees and receive the Blessing.  The Easter Festival in poor Greece cannot be celebrated with such splendor.  But having seen both, one comes to the conclusion that in Rome it is a festival which, in its splendor and glory, comes out of the Church to the people; whereas in Greece it is a festival which flows out from the hearts and minds of the people—from their whole way of life—and the Church is only one link, one strand.”

     Sometimes “outsiders” can see with greater clarity and objectivity than “insiders” can, and I think that in this case the non-Catholic and non-Orthodox Christian Andersen was onto the something.  Andersen appreciated both the Catholic and the Orthodox Paschal celebrations, but he thought that the Catholic one “came out of the Church to the people”, whereas the Orthodox one “flowed out from the hearts and minds of the people”.  In other words, both Easter festivals were like the churches which celebrated them, the Catholic Easter manifesting the clericalism which characterized the Catholic Church, and the Orthodox Pascha manifesting the popular spirit which characterizes Orthodoxy.  In the Orthodox Church, Pascha “flows out from the hearts of the people.”  Clergy are involved, of course, since they too are part of the “People of God,” the holylaos; hence, Pascha is primarily “the people’s Pascha.”

     This popular spirit of Pascha reveals something fundamental about the Church’s life, namely the reality that Saint Paul calls “the koinonia of the Spirit” (2 Corinthians13:14, Philippians 2:1).  The Greek term koinonia eludes easy translation.  It is sharing, fellowship, joint participation, communion, an experience of the Spirit which is shared by all the faithful and which binds all of them together.  In Philippians 2:1, Saint Paul groups it together with “encouragement in Christ”, “incentive of love”, and “affection and sympathy” as inspirations and reasons for maintaining unity within the local church.

     This is why it is so important for a community to travel together, with a sense of mutual belonging.  We define ourselves not just in terms of our relationship to Christ, but also in terms of our relationship with one another; we serve Christ as our Lord, but as members of a particular community, as fellow-communicants with Sam and Suzy and Vladimir and Antonios whom we see at the chalice every Sunday.  It is as a community that we journey through Lent; it is as a community that we experience the power and intensity of Holy Week.  It is as this same community that we finally arrive together at our Paschal goal.  Our weekly Sunday attendance at Liturgy and our annual experience of Great Lent and Holy Week all combine to meld us into one body, allowing us to experience the koinonia of the Spirit, and it is as this united body that we experience Pascha.  Pascha “flows out from the hearts of the people” as Andersen noted because the koinonia of the Spirit has knit our hearts into one.  The priest prays for this at the conclusion of every Anaphora:  “Grant that with one mouth and one heart we may praise Thine all-honourable and majestic Name….”  After Holy Week has reaches its climactic conclusion on the following Sunday, this prayer is abundantly answered, as the people’s Pascha flows out from this one heart.  Andersen saw this when he visited “poor Greece” well over a century ago.  It can be seen even today in Orthodox Christian parishes throughout the world.

     Fr. Lawrence Farley, formerly an Anglican priest and graduate of Wycliffe College in Toronto, Canada in 1979, converted to Orthodoxy in 1985 and then studied at St. Tikhon’s Seminary in South Canaan, Pennsylvania. After ordination he traveled to Surrey, B.C. to begin a new mission under the OCA, St. Herman of Alaska Church.  The Church has grown from its original twelve members, and now owns a building in Langley, B.C.

     Fr. Lawrence is the author of many books including the Bible Study Companion Series,  Let Us Attend: A Journey through the Orthodox Divine Liturgy, and A Daily Calendar of Saints.

     The preceding is from the website of The Orthodox Church in America:  oca.org.

Paschal (Resurrection) Season: 2013

Paschal (Resurrection) Season: 2013

Fr. Basil Zebrun

Introduction and Bright Week:

     The week following Pascha (Easter) is called Bright Week, by the Church.  As Holy Week was a final time of anticipation and preparation for “the Feast of Feasts,” so Bright Week is a period of unique Resurrection joy, manifested outwardly 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 deacon’s doors of the iconostasis left open as they were during the Midnight Service.  This latter practice emphasizes visually that the gates of God’s Kingdom have been open to man through the Cross, Tomb and Resurrection of Christ.  Services during Bright Week are celebrated in a particularly glorious manner, identical to that 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, perhaps uncommon celebration, the Resurrection season is not limited to one week.  For forty days, until Ascension (this yearJune 13), 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 continue this practice until Pentecost (this year June 23), 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 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 Christ to a new life in God (Gospel readings are taken from the most “sacramental” of Gospel accounts, that of John the Theologian or Evangelist).  Fr. Thomas Hopko in hisOrthodox 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  (May 12):                                                                                      

     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 answered 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  (May 19):

     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 noble Joseph, when he had taken down Thy most pure body from the Tree, wrapped it in fine linen and anointed it with spices, and placed it in a new tomb."

      "When Thou didst descend to death, O Life Immortal, Thou didst slay hell with the splendor of Thy Godhead."

      "The angel came to the myrrhbearing women at the tomb and said: Myrrh is fitting for the dead, but Christ has shown Himself a stranger to corruption! So proclaim: The Lord is risen, granting the world great mercy."

The  Paralytic  (May 26):

     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 29).  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  (June 2):

     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  (June 9):

     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 June 13) 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 (June 23) 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 30), 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 July 7, 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 February 17 with the Sunday of Zacchaeus will end on July 7.  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.)

Orthodox Christian Perspective on the Cross

An Orthodox Christian Perspective on the Cross of Christ

Archpriest Stephen Kostoff

(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.)

The misunderstanding may still persist that the Orthodox Church downplays the significance of the Cross because it so intensely concentrates on the Resurrection, or on other such themes as transfiguration, deification, mystical encounter with God, and so forth.  This is an implicit criticism that there is some deficiency in the Orthodox Christian presentation of the place of the Cross in the divine dispensation “for us and for our salvation.”  Such criticism may not hold up under further reflection and inspection, for the Orthodox would say that based upon the divine economy of our salvation, resurrection – and any “mystical encounter” with God – is only possible through the Cross.  As this was “the purpose of his will” and “the mystery of his will” (Ephesians 1:5,9),  our salvation could not have been accomplished in any other way.  The “Lord of Glory” was crucified (1 Corinthians 2:8) and then raised from the dead. Elsewhere, the Apostle Paul writes that “Jesus our Lord” was “put to death for our trespasses and raised for our justification” (Romans 4:25).

The author of the Epistle to the Hebrews writes of “Jesus the pioneer and perfecter of our faith, who for the joy that was set before him endured the shame, and is seated at the right hand of the throne of God” (Hebrews 12:2).  A text such as this could be behind the hymn we sing at every Divine Liturgy after receiving the Eucharist:  “For through the Cross, joy has come into the world.”  Jesus himself said “that the Son of Man must suffer many things…and be killed and after three days rise again” (Mark 8: 31).  Of the Greek word translated as “must” from these words of Christ, Archbishop Demitrios Trakatellis wrote: “This expresses the necessity (dei) of the Messiah’s terrible affliction.  Judging from the meaning of the verb (dei) in Mark, this necessity touches upon God’s great plan for the salvation of the world” (Authority and Passion, p.51-52).

Many such texts can be multiplied, but the point is clear:  The Cross and the empty tomb – redemption and resurrection – are inseparably united in the one paschal mystery that is nothing less than “Good News.”  Like Mary Magdalene before us, one must first stand by the Cross in sober vigilance before gazing with wonder into the empty tomb and then encountering the Risen Lord (John 20:11-18).

As something of an aside, part of this misunderstanding of the Orthodox Church’s supposed neglect of the Cross in the drama of human redemption could stem from a one-sided emphasis on the Cross in other churches at the expense of the Resurrection.  The redemptive significance of the Cross somehow overwhelms the Resurrection so that it is strangely reduced to something of a glorified appendix to the salvific meaning of the Cross.  As Vladimir Lossky wrote:  “This redemptionist theology, placing all the emphasis on the passion, seems to take no interest in the triumph of Christ over death.”  Since the “triumph of Christ over death” is so integral to the very existence of the Church—and since it is the ultimate paschal proclamation, as in “Christ is risen from the dead, trampling down death by death!”—then the Orthodox Church will never concentrate on a “theology of the Cross” at the expense of the Resurrection.  Rather, the one paschal mystery will always embrace both Cross and Resurrection in a balanced manner.  Within the Church during the week of the Cross (beginning on the third Sunday of Great Lent), we sing and prostrate ourselves before the Cross while chanting, “Before Thy Cross we bow down in worship, and Thy holy Resurrection we glorify!”

In addition, and perhaps more tellingly, the growth, development and continuing existence of certain theories of atonement that have proven to be problematic today, but not shared by the Orthodox Church, have had an impact on evaluating the Orthodox Church’s understanding of the Cross on the whole. These theories of atonement will portray God as being primarily characterized by a wrath that demands appeasement, or “propitiation,” something only the death of His Son on the Cross could “satisfy.” These theories would stress the “judicial” and “penal” side of redemption in a one-sided manner. They may also bind God to act within certain “laws” of eternal necessity that would impose such categories as (vindictive?) justice on God in a way that may obscure God’s overwhelming mercy and love.

Not sharing such theories of atonement as developed in the “West,” the Orthodox Church may face criticism for lacking a fully-developed “theology of the Cross.” However, such “satisfaction” theories of atonement are proving to be quite unsatisfactory in much of contemporary theological assessments of the meaning and significance of the Cross in relation to our salvation “in Christ.”

The Orthodox can make a huge contribution toward a more holistic and integrated understanding of the role of both Cross and Resurrection, so that the full integrity of the paschal mystery is joyfully proclaimed to the world. From the patristic tradition of the Church, the voice of Saint Athanasius the Great can speak to us today of this holistic approach (using some “juridical” language!): “Here, then is the…reason why the Word dwelt among us, namely that having proved His Godhead by His works, He might offer the sacrifice on behalf of all, surrendering His own temple to death in place of all, to settle man’s account with death and free him from the primal transgression.  In the same act also He showed Himself mightier than death, displaying His own body incorruptible as the first-fruit of the resurrection” (On the Incarnation, 20).

In soberly assessing too great of a dependency on juridical language when speaking of redemption, and anticipating some later theories that would narrowly focus on the language of “payment” and “ransom” in relation to the sacrifice of Christ; Saint Gregory the Theologian argued that a “price” or “ransom” was not “paid” to the Father or to Satan, as if either would demand, need or expect such a price as the “precious and glorious blood of God.” Saint Gregory says, rather, the following:  “Is it not evident that the Father accepts the sacrifice not because He demanded it or had any need for it but by His dispensation? It was necessary that man should be sanctified by the humanity of God; it was necessary that He Himself should free us, triumphing over the tyrant by His own strength, and that He should recall us to Himself by His Son who is the Mediator, who does all for the honor of the Father, to whom he is obedient in all things …. Let the rest of the mystery be venerated silently” (Oration 45,22).

However, getting it right in terms of a sound doctrine of atonement is one thing – essential as it is – but assimilating the necessity of the Cross in and to our personal understanding and the conditions of our life is another. In fact, it is quite a struggle and our resistance can be fierce! If this is difficult to understand, assimilate and then live by, the initial disciples of the Lord suffered through the same profound lack of comprehension. Their (mis)undersanding of Jesus as the Messiah was one-sidedly fixated on images of glory, both for Israel and for themselves. A crucified Messiah was simply too much for the disciples to grasp, ever though Jesus spoke of this in words that were not that enigmatic.  When Peter refused to accept his Master’s words of His impending passion and death in Jerusalem after just confessing His messianic stature and being blessed for it; he is forced to receive what is perhaps the most stinging rebuke in the Gospels when Jesus turns to him and says: “Get behind me Satan! For you are not on the side of God, but of men” (Mark 8:33).  It was Satan who did not want Jesus to fulfill His vocation by voluntarily dying on the Cross, so Peter’s refusal to accept Christ’s words was his way of aligning himself with Satan.

The disciples were not enlightened until after the resurrection of their Lord and Master.  We are raised in the Church so that we already know of Christ’s triumph over death through the Cross.  Our resistance is not based on a lack of knowledge, but of a real human dread of pain and suffering.  It may be difficult to us to “see” the joy that comes through the Cross until we find ourselves “on the other side,” for “now we see in a glass darkly, but then face to face” (1 Corinthians 13:12).  It is our hope and the “certainty” of our faith that Christ has indeed triumphed over death, “even death on a Cross” (Philippians 2:8).  God has blessed us with yet another Great Lent and upcoming Holy Week and Pascha in order to share in that experience of His glorious triumph that begins with the life-giving wood of the Tree of the Cross.

The Spirit of Lent

The Spirit of Lent

Fr. Basil Zebrun

Introduction:  Pre Lent and the Great Fast

Orthodox Christians entered the Pre Lenten Season on February 17, the Sunday of Zacchaeus.  The particular hymns and scripture readings during this period provide select lessons in preparation for the Great Fast, chosen to guide the faithful in the way of repentance.  In effect, before the Fast begins the Church sets out the meaning of Lent so that her members may use wisely this "tithe of the year" in preparation for Pascha.Humility, love, forgiveness, and above all a desire to "see and know" Christ, these are fruits of a Christian life.  It is precisely these themes, as well as an emphasis on the true nature of the Fast,  that are placed before us during the five Sundays of Pre Lent through specific Bible passages, as well as through their elaboration within Church services.   On these Sundays the following readings are heard:  Zacchaeus (Luke 19; 1 Timothy 4: 9-15), the Publican and Pharisee (Luke 18; 2 Timothy 3: 10-15), the Prodigal Son (Luke 15; 1 Corinthians 6: 12-20), the Parable of the Last Judgment (Matthew 25; 1 Corinthians 8:8 - 9:2), and a summary of Lenten efforts provided in Matthew, 6:14-21, with an epistle from Romans 13:11 - 14:4.

Lent is a sacred time, highly anticipated each year by the faithful.  Love for the Fast might seem strange to many, since people often understand it primarily in terms of deprivation:  "what are you giving up for Lent," is a frequently asked question. For the Orthodox, however, the Fast is about gain, as much as it is about sacrifice.  In fact, it might be better defined as a time of "gain through sacrifice."  The focus is on drawing closer to God, spiritual renewal, self awareness in light of the Gospel, and recognizing the fullness of life to which each person is called.   Such realizations are possible, however, only after a "stripping away" has taken place in a person's life, in the proper spirit:  i.e. self denial for the sake of the Gospel.

The Fast, among other things, directs the faithful toward specific bodily disciplines.  These may be understood as spiritual tools.  As with any tool, the "40 days" with its directives can be abused to our detriment or used properly to our great benefit.  If we enter Lent with a purpose, focused on the right things, it will profit us immensely.

Changes During the Fast:

Lenten disciplines influence our diet, a fact quite familiar to the faithful.  The strict dietary rules of Lent are severe:  many people would find them difficult to follow precisely.  For instance, according to Metropolitan Kallistos Ware, 'during the first five days of the Fast only two meals are to be eaten, one meal each day on Wednesday and Friday.  If that practice proves too harsh, then one additional meal may be eaten on both Tuesday and Thursday.  These consist of bread and water, or fruit juice, but not cooked meals.' Generally speaking, however, Church members refrain from all meat, fish, egg and dairy products during the Lent.  It is also advised that a person leave the table hungry after most meals.Additionally during the Fast we modify our usual routines as they relate to entertainment:  television and "surfing the net" should be kept to a bare minimum, as should idle chatter through electronic devises.  Concerts, movie going, parties and school dances might be curtailed completely.  The "negative," however, must be balanced with the "positive." Activities eliminated from schedules should be replaced with more profitable ones, in preparation for "the Feast of Feasts."  Parents may find this effort challenging, but it is extremely worthwhile. Above all it is a yearly opportunity to impress upon children the seriousness of the Faith, the saving importance of the Cross, Tomb and Resurrection of Christ.   Lent is a perfect time to focus on a daily rule of prayer, to enact a routine of scripture reading, of familiarizing ourselves with the lives and teachings of the saints, as well as with the writings of modern authors.  Nowadays, in many households, even one meal a day, taken together as a family without distractions, would be considered an accomplishment.  We should also make special efforts to help others during the 40 days, and to seek reconciliation with estranged neighbors.  These struggles are made with Christ in mind.  They are signs that we desire to be renewed inwardly, and a means of achieving that renewal.

Lent provides a unique worship experience, prayers and services chanted only during the Fast:  for example, the Prayer of St. Ephraim the Syrian with its many prostrations, the Liturgy of the Pre-Sanctified Gifts, and the Penitential Canon of St. Andrew of Crete; not to mention the Liturgy of St. Basil the Great, the commemoration of the Sunday of Orthodoxy, as well as special Holy Week services leading up to Pascha night.   In his celebrated work, "Great Lent:  Journey to Pascha," Fr. Alexander Schmemann stresses that "the spirit of the Fast is best communicated to the faithful through the Church's unique cycle of lenten prayer."

A Meaningful Fast: 

As we draw closer to March 18 --the start of Lent -- the following words from the prophecy of Isaiah are significant.  They provide a useful distinction between a false, useless fast;  and a fast that has meaning, that is acceptable in the eyes of God."Behold, in the day of your fast you seek your own pleasure, and oppress all your workers.  Behold, you fast only to quarrel and to fight, and to hit with wicked fist.  Fasting like yours, this day, will not make your voice to be heard on high......

     Is not this the fast that I choose (says the Lord), to loose the bonds of wickedness, to undo the bands of the yoke, to let the oppressed go free, and to break every yoke?  Is (not the fast), to share your bread with the hungry, and to bring the homeless poor into your house; when you see the naked, to cover him, and not to hide yourself from your own flesh?..........If you pour yourself out for the hungry, and satisfy the desire of the afflicted, then shall your light rise in the darkness.........And the Lord will guide you continually.........and you shall be like a watered garden, like a spring of water, whose waters do not fail." (Isaiah 58: 3,4,6,7,10-11).Jesus states something similar to the religious leaders of His day.  In the Gospel according to St. Matthew, chapter 23,  He speaks about hypocrisy, about the Scribes and Pharisees being more concerned religiously with outward appearances than with justice and mercy.  Jesus refers to them as whitewashed tombs which look beautiful on the outside, but inside they are full of dead men's bones and all manner of uncleanness.

The words of Isaiah and Christ indicate an ever present temptation, especially during the Fast:  the lure of putting one's trust in outward rules of the Faith, to see their "perfect observance" as an end in itself, rather than acknowledging their true goal of conversion and communion with God.  St. Ignatius Brianchaninov, a 19th century Russian bishop, in his book, "The Arena," speaks of this danger.  He says that those who approach fasting in this manner become worse than animals, their motivation becomes truly demonic.   At the same time, St. Ignatius affirms the benefit of Christian discipline as absolutely necessary for the heart's proper reception of God's Word in order to bear spiritual fruit.

"Bodily discipline (fasting, etc) is essential in order to make the ground of the heart fit to receive the spiritual seeds and bear spiritual fruit.  To abandon or neglect it is to render the ground unfit for sowing and bearing fruit.  Excess in this direction and putting one's trust in it is just as harmful, or even more so, than neglect of it.  Neglect of bodily discipline makes men like animals, who give free rein and scope to their bodily passions;  but excess makes men like devils and fosters the tendency to pride and the recrudescence of other passions of the soul" (p. 138).

We assuredly do not wish to understate the significance of the Fast and its disciplines.  These tools are indispensible for helping to free Christians from fallen passions, and for fostering within the faithful a conscious dependence on God.  Christ taught His disciples to fast (Matthew 6:16-18).  He indicated that certain types of evil can only be dealt with, "through prayer and fasting" (Matthew 17:21, Mark 9:29).  The commands to "deny oneself, take up the Cross, and to lose one's life for the sake of the Gospel," are in effect instructions to engage in the ascetic life.   I do hope, however, that in our struggles we are able to pay equally  close attention to what may be called "the spirit of Lent," to realize that our Lenten efforts are directed toward bringing about profound changes "in us." Outward changes are relatively easy to accomplish, and are frequently temporary.  Far more difficult is authentic repentance, a desire for permanent change and true enlightenment in accordance with the Gospel.

Conclusion:

During the next two months the Church worldwide will be moving spiritually as one Body, toward the greatest celebration of the year;  the "Holy Day of Holy Days," on May 5.  During this time let us fast and pray, but strive pre-eminently to place ourselves in God's hands, saying to Him, "You teach me, You fashion me more and more in Your likeness."  This humble approach and submission to the Creator, constitutes a proper spirit of prayer and of Lent.We can end with a quote from Metropolitan Kallistos Ware on the true nature and spirit of the Fast as conversion, as abstinence from sin as well as from food.    His Eminence writes:   "If it is important not to overlook the physical requirements of fasting, it is even more important not to overlook its inward significance.  Fasting is not a mere matter of diet.  It is moral as well as physical.  True fasting is to be converted in heart and will;  it is to return to God, to come home like the Prodigal to our Father's house.  In the words of St. John Chrysostom, it means "abstinence not only from food but from sins."  "The fast, " he insists, "should be kept not by the mouth alone but also by the eye, the ear, the feet, the hands and all the members of the body;"  the eye must abstain from impure sights, the ear from malicious gossip, the hands from acts of injustice.  It is useless to fast from food, protests St. Basil, and yet to indulge in cruel criticism and slander:  "You do not eat meat," (he says), "but you devour your brother."  The same point is made in the Triodion (the book of Lent) especially during the first week.  At Forgiveness Vespers, and on Monday and Tuesday of the first week of the Fast, we sing the following:

     "As we fast from food, let us abstain also from every passion...Let us observe a fast acceptable and pleasing to the Lord.  True fasting is to put away all evil, to control the tongue, to forbear from anger, to abstain from lust, slander, falsehood and perjury. If we renounce these things, then is our fasting true and acceptable to God..."" (p. 17, Introduction, Lenten Triodion)

Parish Highlights

Parish Highlights

     On Sunday, January 13, our Parish held its Annual Meeting after the Divine Liturgy.  Several reports were passed out and discussed.  The following are some of the highlights.  Much more detailed information is available upon request for those who were unable to attend the meeting.

Parish Events 2012:                                                       

     During the past year,  St. Barbara's continued its normal monthly schedule of liturgical services and education classes.  In addition, however, several notable Outreach and Educational Events were conducted.  In January St. Barbara's hosted the Friday evening portion of a Regional Orthodox Conference dedicated to Mission & Evangelism.  It's theme:  "How Do We Communicate the Good News of Christ to Those Around Us?"  Speakers included:  Fr. Peter Gillquist (of blessed memory), Fr. Joseph Honeycutt, and Fr. Evan Armatas.

In March our Parish coordinated its Annual Spring Pysanky Festival and, after Pascha, conducted Pysanky Classes during two consecutive weeks.  These classes have become a popular means of fellowship, introducing many newcomers to an ancient religious folk art.

In both May and October representatives from the OCMC (Orthodox Christian Mission Center) spoke on "Becoming Disciples as we Make Disciples."  We were pleased to host Fr. David Rucker and Mr. Kenneth Kidd.  Also in May, Fr. Basil assumed temporary responsibilities as Dean of the South Central Deanery for the Diocese of the South.  The new position makes it necessary for him to be away from the parish on occasion, with substitute clergy filling in at St. Barbara's.  Dean responsibilities will continue for Fr. Basil at least until a bishop is elected for the Diocese.

In June, Hieromonk Gerasim (Eliel) visited our community.  Fr. Gerasim is a potential candidate for the Episcopacy for the Diocese of the South.  He spoke enthusiastically about his approach to Church and Diocesan life, and answered questions from parishioners. In addition, October and November provided opportunity for a six week, "Beginning to Pray," series, geared toward adults and teens.   The series used as a guide, Anthony Bloom's classic work on prayer.

In August members of St. Barbara's participated in the Annual TCU Church Fair in an attempt to make students aware of the presence of local Orthodox Churches.

Furthermore, during the year 2012 we Baptized and/or Chrismated 12 children and/or adults, averaging 90 people in attendance for each Sunday Liturgy.  And finally, during the January 13 meeting, a computerized model of one possible finished site plan was on display.  It included our current structure, but offered for additional consideration a gazebo and traditional Church building, both of which are contained on the original site plan.

Events in 2013, First Eight Months:

     For the upcoming year (2013) we have the following special events already on our calendar.  Starting January 19, in conjunction with our Saturday Church School, Jared Foster will lead a weekly adult/teen class on, "The Eucharist," using Fr. Alexander Schmemann's important work bearing the same title. Adult classes on The Eucharist meet from 5 to 6 pm every Saturday.

On Friday evening, February 22, from 6 to 9 pm, in response to a request by members of local Orthodox Churches, St. Barbara's will host an evening portion of the Festival of Orthodoxy.  Several guest speakers will be in attendance addressing the topic:  "Orthodox Christian Perspectives:  Speaking to our Children and Grandchildren about God."

On March 15 & 16 the parish will hold its Annual Pysanky Festival, always a highly anticipated event.  This will be followed by Pysanky Classes soon after Western Easter.

April 6 - 9 St. Barbara's will host Fr. Sergius Halvorsen from St. Vladimir's Orthodox Seminary for the Parish's 1st Annual Archbishop Dmitri Memorial Lecture.  A half day Deanery Clergy Meeting will also be held on Monday,  April 8, with both Fr. Sergius and the DOS Chancellor, Fr. Marcus Burch. Basing his lecture on Archbishop Dmitri's continual inspiration, Fr. Sergius will speak on,  "The Vulnerability of the Incarnation:  God made Man."

In addition, during the summer months the Diocese will convene its Annual Assembly, with the important task of electing a new Diocesan Hierarch, and St. Barbara's will host a Summer Vacation Church School, as well as participate once again in TCU's Annual Church Fair.

Parish Finances:

     At the January 13 meeting we looked at a 7 Year Income Comparison Sheet for the parish.  It was noted that in terms of regular monthly pledges and cash donations, St. Barbara's saw a 60% increase from 2006 to 2012.  We also emphasized the need to boost our monthly contribution totals so that additional funds can be used to pay off bank and parish friendly loans.  As it stands now, festival money and "unearmarked" building fund contributions are being used to pay regular expenses.

To bring us closer to our financial goals 2013 Pledge Cards were distributed.  These bright pink cards are available in the parish hall.   A chart is also on display in the hall to keep us apprised of progress in this area.   We would like each family and/or individual contributor to consider prayerfully a donation for the upcoming year, allowing for an increase in pledge amounts if possible.  As we pay off our current loans the progress will bring us closer to our eventual goal of a traditional Orthodox Church building and more fellowship space.

Principles of Growth:

     Finally, we discussed three Christian principles that lead to Church growth, spiritually, numerically and financially.  These are:  Prayer (both corporate and personal);  Charity (love and concern for others); and Stewardship (responsibility for that which God has given unto us).  If each of us will make it a priority to focus on these three areas during the upcoming year we will see growth, both personally and as a community.  In particular, at the meeting we asked people to make sure they are praying at home, to increase their participation in monthly Church services, to strive to be on time for the Divine Liturgy and Vespers, to welcome visitors who come to our parish, and to follow through faithfully with monthly pledges to St. Barbara's.

I know a man who emphasizes to those who come to him for advice:  "Do the right thing."  Taking our cue from him if we indeed, "do the right things," progress will be seen.

Recommitment for 2013: 

     Our common concern is that we care for those whom God has placed in our midst,  and that we tend to those basic responsibilities (above disciplines) to which we are called.  If we do these things, personal and parish growth in many areas will occur.

In 2013, with the Pre-Lenten season just a month and a half away, let us recommit ourselves personally to these ideas.

Zaccheus Sunday

Zacchaeus Sunday (Feb. 17)

+ Metropolitan Anthony Bloom

(This year Orthodox Great Lent starts Sunday night, March 17 with Forgiveness Vespers.  On Sunday, February 17, Orthodox Christians will commemorate the first of five Pre-Lenten Sundays.  We will hear in Church the lesson concerning Zacchaeus, the chief of the tax collectors,  from the Gospel according to St. Luke, chapter 19, verses 1-10.  The following is a sermon given on Zacchaeus Sunday by Metropolitan Anthony Bloom, on January 20, 1991).

In these weeks of preparation for Lent, we were faced last Sunday with the story of Bartimaeus to attract our attention on our own blindness; our spiritual blindness of which we are not aware, while physical blindness is so clearly perceived;  but also on the fact that if we want to recover our sight, our spiritual vision, our understanding of self, of God, of our neighbor, of life, there is only one Person to whom we can turn - it is God, our Lord Jesus Christ. Bartimaeus had tried all means to recover his sight, but it is only when he turned to Christ that he did recover it.  (The story of the blind man is read on January 20 of this year).

Whether we have taken advantage of the past week to reflect deeply on our own blindness, and in the darkness to begin to see some light, I do not know; each of us will have to answer for his eagerness or his laziness.

But today we are confronted with a new parable, or rather, a new story of the life of Christ: the story of Zacchaeus.  This story speaks to us again directly and the question which is been asked from us is this:  What matters to me more? The good opinion of people around me, that people should not jeer at you, laugh at you because you are seeking to see God, to meet Him, or the necessity, the inner call to discover everything provided you can see Christ face to face? Is vanity stronger in us or the hunger for God?  Saint John of the Ladder says clearly that vanity is contempt of God and cowardice before men.  What is our attitude: are we prepared to discard everything, provided we can meet God - or not? And in our circumstances it is not so much people who will prevent us, people will not jeer at us, they will not laugh at us: they will be totally indifferent;  but this does not mean that we like beggars do not turn to them, hoping for their approval, and in order to receive this approval, turn away from our search, from the only thing that can heal us and give us new life.

Also, we will find within ourselves conflicting voices, saying, "Don't! Don't make yourself ridiculous! Don't single yourself out by a search which is not necessary; you have got everything... Zacchaeus was rich, Zacchaeus was known as an honorable citizen - so are we! We possess so much, we are respected - are we going to start on a road that will make us into what Paul calls 'the scum of the earth’, debase us?"  This is the question which today's story of Zacchaeus says to us:  is vanity, that is the search of things which are vain, empty, and the fear of other people's opinion that will prevail, or (will it be) the hunger each of us has, at times, acute for a meeting with the living God?  Amen.

Theophany (Jan. 6)

Theophany (Jan. 6)

in the Orthodox Church

Metropolitan Kallistos Ware

In the Eastern Tradition this feast celebrates our Lord's baptism in the Jordan, not the adoration of the Magi...Theophany is marked...by a distinctive ceremony, not held at Christmas:  the Great Blessing of Waters...The culminating moment in this ceremony of blessing occurs when the officiating priest plunges or throws the Cross three times into the water, thus recalling the triple immersion of Christ in the Jordan, as well as the triple immersion which every Orthodox Christian undergoes at his own baptismal initiation.  Lest the phrase "Great Blessing of the Waters" be misunderstood, it should immediately be emphasized that the blessing is effected, not by the officiating priest and the people who are praying with him, but by Christ Himself, who is the true celebrant in this as in all the mysteries of the Church.  It is Christ who has blessed the waters once for all at His baptism in the Jordan:  the liturgical ceremony of blessing is simply an extension of Christ's original act.  This is a point of primary importance.

The basic meaning of the feast as a whole is summed up in its title Epiphany, "manifestation," or more specifically Theophany, "manifestation of God."  Christ's baptism in the Jordan is a "manifestation of God" to the world, in the first place because it forms the beginning of our Lord's public ministry;  but secondly, and in a deeper sense, because at this baptism there was granted to the world a revelation of the Holy Trinity.  All three Persons were made "manifest" together:  the Father testified from on high to the divine Sonship of Jesus;  the Son received His Father's testimony;  and the Spirit was seen in the form of a dove, descending from the Father and resting upon the Son.  This threefold disclosure is the subject of the Troparion (the main theme song) of the feast:

"When Thou, O Lord, was baptized in the Jordan, the worship of the Trinity was made manifest.  For the voice of the Father bore witness unto Thee, calling Thee His beloved Son, and the Spirit in the form of a dove confirmed the truthfulness of His word.  O Christ our God, who hast revealed Thyself, and enlightened the world, glory to Thee."

This theme of "manifestation" or "revelation" is expressed in particular under the symbolism of light:  in the words of the Troparion just quoted, Christ has "appeared and enlightened the world."  Thus, besides the title Theophany, January 6 is known also as the Feast of Lights.  The Church celebrates on this day the illumination of the world by the light of Christ...

Manifestation, illumination -- with these two ideas there goes a third:  renewal, regeneration, re-creation.  Christ's baptism in the Jordan renews our nature, for it is the prelude to our baptism in the font;  and it renews and regenerates, not our human nature only, but the whole material creation.

To understand this idea of renewal, it is helpful to begin by asking a question which is, in fact, posed repeatedly in the texts for the feast.  Why was Christ baptized?  We are baptized because we are sinful:  we go down dirty into the water, and we emerge cleansed.  But what need had Christ, who is sinless, to undergo baptism in the Jordan?  To this the liturgical texts answer:

"Though as God He needs no cleansing, yet for the sake of fallen man He is cleansed in the Jordan" (Matins of the feast);  "As man He is cleansed that I may be made clean" (Compline for the Feast).

"For the sake of sinful man;" in reality it is not He who is cleansed in the Jordan but we ourselves.  In taking manhood upon Him at His Incarnation, our Lord assumed a representative role:  He became the New Adam, summing up the whole human race in Himself, just as the first Adam summed up and contained all mankind in himself at the Fall.  On the Cross, although sinless, Jesus Christ suffered and died for the sins of all humanity;  and in the same way at His baptism, although sinless, He was cleansed for all man's sins.  When He went down into the Jordan, as the New Adam He carried us sinful men down with Him:  and there in the waters He cleansed us, bearing each of us up once more out of the river as a new creature, regenerate and reconciled.

In Christ's baptism at the hands of John, our own baptismal regeneration is already accomplished by anticipation.  The many celebrations of the Eucharist are all a participation in the single and unique Last Supper;  and in a similar way all our individual baptisms are a sharing in the baptism of Christ -- they are the means whereby the "grace of Jordan" is extended, so that it may be appropriated by each one of us personally.  As an indication of the close connection between Christ's baptism and our baptism, it may be noted that the prayer at the Great Blessing of the Waters on Theophany is almost identical with the prayer of blessing said over the font at the sacrament of baptism.

But Christ's descent into the river has also a further significance.  When Christ went down into the waters, not only did He carry us down with Him and make us clean, but He also made clean the nature of the waters themselves.  As the Troparion of the Forefeast puts it:  "Christ has appeared in the Jordan to sanctify the waters." The feast of Theophany has thus a cosmic aspect.  The fall of the angelic orders, and after it the fall of man, involved the whole universe.  All God's creation was thereby warped and disfigured:  to use the symbolism of the liturgical texts, the waters were made a "lair of dragons."  Christ came on earth to redeem not only man, but -- through man -- the entire material creation.  When He entered the water, besides effecting by anticipation our rebirth in the (baptismal) font, he likewise effected the cleansing of the waters, their transfiguration into an organ of healing and grace.

If water acts as a means of grace pre-eminently in the sacrament of baptism, it is also used as a means of sanctification on many other occasions as well.  That is why Orthodox are encouraged to drink from the water that has been blessed at Epiphany and to sprinkle themselves with it;  they take it also to their homes, and keep it there to use from time to time.  In all this...they are convinced that in virtue of Christ's Incarnation, of his Baptism and Transfiguration, all material things can be made holy and "spirit-bearing."  "At thine appearing in the body, the earth was sanctified, the waters blessed, the heaven enlightened"  (Compline at Theophany).  This, then, is part of the meaning of Theophany:  in the eyes of one who is a Christian, nothing should ever appear trivial or (superficial), for the redemptive and transforming grace of the Savior extends to all things..."  (Taken from the Festal Menaion Introduction:  the Background and Meaning of Feasts).

The Light of Wisdom

The Light of Wisdom

+  Fr. Alexander Schmemann

(One of many talks given by Fr. Alexander Schmemann over the course of almost thirty years over Radio Liberty and directed toward those living under a repressive regime in the Soviet Union.   According to the translator, Fr. John Jillions, "In these talks Fr. Schmemann was combating the anti-spiritual forces of atheist propaganda.  The talks lose none of their force when put in the context of another front of the same war, the front of modern secularism.")

"Thy Nativity, O Christ our God, has shone to the world the light of wisdom..."  The main hymn of Christmas begins by affirming that in Christ's birth, the world is given not only the image of a perfect human being, but also "the light of wisdom," the most transcendent and all-embracing revelation of meaning.  The light of wisdom!  Here precisely is the ancient battleground against Christianity and Christ.  Arrayed in opposition are all who, in the name of wisdom, feel compelled to destroy everything in any way related to the Child from Bethlehem.  Their argument with Christianity and Christ has continued for almost two thousand years.

The Apostle Paul came to the Areopagus in Athens, where all the bright lights of science and philosophy held court, and there, at antiquity's heart, he preached the crucified and resurrected Christ.  These sages mocked him;  and soon, it was as if all the power of the great Roman Empire joined them in mockery and offered support.  For two hundred years Rome fought, persecuted, and killed Christians, labeling them expendable outlaws and pariahs.  Christians were slandered, their teachings derided, their rituals ridiculed.  But in the midst of this darkness and malice the same Apostle Paul writes to the Christians with such simplicity and tranquility:  "We are treated as impostors and yet are true; as unknown and yet well known;  as dying and behold we live;  as punished, and yet not killed;  as sorrowful, yet always rejoicing;  as poor, yet making many rich;  as having nothing, and yet possessing everything" (2 Corinthians 6: 8-10).

The years went by. Little by little the philosophers and scholars began to reflect on the teaching that once seemed to them so incomprehensible, irrational and peculiar.  Consider for example a second century philosopher named Justin, whose works have come down to us.  His whole life had been spent in pursuit of truth;  he had studied every area of knowledge, and finally he came to Christianity.  What led him to this persecuted faith and to a martyr's death?  His answer:  "the light of wisdom."  He discovered the transcendent and all-encompassing wisdom of Christian revelation.  He discovered that Christianity alone was capable of answering all questions and satisfying completely the mind's seeking and the heart's thirst.

A few more decades, and we find another representative of ancient Olympus:  Clement of Alexandria.  With him as well, Christian faith is revealed as the height of human reason, the goal and fulfillment of all searching and hope.  Christianity, he said, is meaning and wisdom itself, or "Logos."  The gospels claim that Christ is the Logos, the Word who gives meaning and makes sense of everything else.

How many there were like Justin and Clement.  The Empire itself finally bowed its proud head before the Crucified Teacher whom she so long disdained.  Thus began the Christian era in human history and culture.  Is it really possible to forget the roots which gave rise to virtually everything through which we live and breathe in western society?  Christianity has entered the flesh and blood of our life, and without it we can understand neither art, nor philosophy, nor science.

Today, however, the pride of the human mind rebels once again against the treasure-house of wisdom, goodness and beauty.  What holds this rebellion together?  Raw power; for in the final analysis, the enemies of Christianity have no other arguments whatsoever except slander and propaganda.  In answer, and with no less force, the churches ring out with a song of victory:  "Thy Nativity, O Christ our God, has shone to the world the light of wisdom..."  With conviction equal to that of our opponents, and just as firmly, we proclaim that honest searching, thirst, and love for the truth will sooner or later lead to Christ.  "For in him was life, and the life was the light of men...The light shines in the darkness, and the darkness has not overcome it" (John 1: 4-5).  It is precisely in this affirmation, in this confession, that we find the meaning of Christmas.  The light of wisdom which entered the world and began to shine within it those two thousand years ago has neither left us, nor been extinguished.  We have progressed so much in our study of the world in these twenty centuries, that the best minds of our time are beginning to sense God's glory and the light of His wisdom as they explore the limits of the universe, its order and its beauty.  The star which led the wise men to the cave is no longer simply a touching story, as once again we hear the eternal truth of the psalm: "The heavens are telling the glory of God and the firmament proclaims his handiwork!" (Psalm 19:1).

The whole world strives for unity, peace, love.  But are these to be found in economics?  In the arms race?  In competition?  It is becoming increasingly obvious that there is an ever-deepening desire for something that will truly go to the very heart of humanity, as the all-illuminating light of life.  Yet the "very heart" is no other than Christ Himself.  And there is no other path to this heart except the path He gave in the commandment of love:  "Love one another, even as I have loved you..."  (John 13:34).  And there is no other wisdom and no other goal except the Kingdom of God He proclaimed.  The light of Christmas is precisely this cosmic light and love.  With spiritual hearing we can still hear the very same triumphant praise of two thousand years ago:  "Glory to God in the highest and on earth peace, good will among men" (Luke 2:14).  With spiritual eyesight we can see the same light of wisdom, and with spiritual voices we can respond to this joyful proclamation with the same song of thanksgiving:  "Christ is born; glorify him!  Christ comes from heaven; go to meet him?  Christ is on earth; be uplifted!"   (Nativity Canon at the Matins Service).

Christmas in Connecticut

,

Christmas in Connecticut

Fr. Lawrence Farley

Christmas is a hard and heartrending season for any who have recently experienced loss and bereavement, but perhaps no Christmas will be harder than for some families in Newtown, Connecticut this year.  I refer of course to the horrifying events there of December 14, when a gunman entered Sandy Hook Elementary School around 9.30 in the morning and began shooting, leaving 26 victims dead, 20 of whom were children between the ages of five and ten.  Look again at the date of this disaster:  it happened just ten short days before Christmas Eve.  No doubt the presents for most the children there had already been bought by their parents, brightly wrapped, and placed on the Christmas tree, awaiting the eager hands of the children for whom they were intended to rip off the wrapping and open them.  For about 20 families in Newtown, that anticipated happy moment will now never come.  Christmas will not be merry in Connecticut this year.  One thinks not so much of the story of the birth of Christ as of a darker part of the Christmas narrative:  “A voice was heard in Ramah, wailing and lamentation, Rachel weeping for her children.  She refused to be comforted, because they were no more” (Mt. 2:18).  This year the Herodian slaughter of the Bethlehem innocents was seen in Newtown.

The depth of the tragedy was reflected, I thought, in the pauses of the President, when he spoke to the nation shortly after the events in his role as what one journalist called the country’s “consoler in chief”.  He spoke for just under four minutes, and yet had to pause twice for some time to keep control of his emotions.  Many times in that short address he wiped his eyes.  As he said at the beginning of the speech, when he first heard the news that morning, he reacted “not as a President, but as a parent”.  The horror afflicting Newtown reached out across the miles and seized us all—especially us parents.  Obviously no rhetoric can to do justice to the immensity of the pain felt, and no words can assuage the grief.  But as Christians, what are we to think?

First of all, we think of our inter-connectedness.  The writer of the Epistle to the Hebrews bids his readers “remember those who are in prison, as though in prison with them; and those who are ill-treated, since you also are in the body” (Heb. 13:3).  Everyone of us who remains “in the body”, who shares bodily existence in this world, is connected to everyone else, and their sorrows are somehow our sorrows as well.  We are not so many separate islands, living in splendid isolation from each other, impervious to their pain.  The pain of Newtown is our pain as well, and in some sense, the slain are our children too.  At the very least, we need to keep everyone there in our prayers.

This human inter-connectedness finds is redemptive fulfillment in the Church as the body of Christ.  Of all the many metaphors used to describe the Church—brotherhood, vine, city—the image of a body holds pride of place in the New Testament.  And that means that we share a deep connection to our fellow Christians—deeper than the bonds of brotherhood, deeper than the link between two branches on the same vine, deeper than the unity of citizens in the same city.  In a word, we share the same life.  Just as the various limbs of a single body share the same life and are therefore hurt by the same pain, so Christians share life and pain with each other.  When a weight falls on one’s foot, it is not the foot alone which suffers—the pain that landed there is diffused throughout the entire body, and all the limbs respond by comforting the afflicted member.  And when one of our fellow Christians suffers, all of us are called to co-suffering.  “If one member suffers, all suffer together; if one member is honored, all rejoice together” (1 Cor. 12:26).  In the world and in the Church, we are all linked.  This Christmas, we all live in Newtown, Connecticut.

Secondly, we remember that sin—all sin—is senseless.  God made us as rational beings, with the ability to think and reason, striving to understand and make sense out of the varied world around us.  We therefore rebel when we find something that is altogether senseless and which outrages reason.  The question “Why?” pushes itself to the front, and we ask why this happened, how God could have allowed this.  We instinctively seek to make sense of the senseless.  That is, I think, at least partly behind the immediate response of looking for causes of the tragedy, and of finding blame, and ways to fix it.  Is mental illness the cause?  Is the problem rooted in the availability of guns in the U.S.?  Do we need more security at schools?  These are all valid questions, and the discussions around them should take place.  But these discussions cannot make sense out of the senseless.  All sin is essentially senseless, and perverse, and defies reason.  We see this in the primordial defiance of Satan.  Consistent Christian tradition portrays him as originally an angel who fell from grace, a being once perfect like all the other angels, living in eternal bliss, but one who chose to rebel against God’s rule and against love, choosing misery over bliss, and haughty, hopeless defiance over blessed submission.  Why?  Such a choice, once made before the creation of the world, was irrevocable, and made no sense.  Yet all sin partakes something of this senseless defiance, and therefore eludes any attempt to understand it.  We can never hope to truly understand such sin as came into focus Friday morning December 14.  The way forward is not through reason, but through God’s consolation.

Healing here comes not through trying to use this tragedy to make better laws (though that is in itself a good thing), not by making this a tragedy to end all tragedies, as the First World War was the war to end all wars.  Healing comes through the embrace of Christ, letting our tears run down our cheeks to rest on His shoulders.  God does not offer us adequate explanation in this age.  He offers us Himself.  In running into His arms, we can find some peace.

But (as a final point), some kinds of peace and healing can only be found in the age to come.  Some hurts are too deep, some shocks too traumatic, to be dealt with while we live in the body.  Of course we will go on with our lives—there are other children to care for, and jobs to do, and joys to experience, and people to love.  Life does not end, even after something as terrible at December 14 in Newtown, Connecticut.  But, I suspect, some tears remain, and refuse to be dried.  Some pain will persist, until the dying breath.  Behind the masks that society and convention rightly bids us wear, the heart’s open wound still bleeds, and nothing in this age can help it.  But healing does come eventually for those who seek their healing in God.

In the Apocalypse (addressed as it originally was to people who were experiencing persecution, and death, and bereavement), a final healing is promised.  St. John saw in the Kingdom a great multitude which no man could number, standing before the throne of God and the Lamb.  He was told, “He who sits on the throne will shelter them with His Presence, for the Lamb will be their shepherd and He will guide them to springs of living water, and God will wipe away every tear from their eyes” (Rev. 7:15f)—yes, even the tears shed at Christmas time in Newtown, Connecticut.  We, all of us, will one day have to pass through the dark door of death, and step into the age to come.  Some of us will step through that door with tear-stained faces, and with wounded and weary hearts.  But there we will find healing at last, and hearts will be lightened at last, and all tears forever wiped away.

In thinking of that day, I am reminded of a description of it by C.S. Lewis, found in the closing lines of his Narnian Chronicles.  The great lion, Aslan, greeted the children as they stepped through the door of death.  “He said to them, ‘All of you are—as you used to call it in the Shadowlands—dead.  The term is over:  the holidays have begun.  The dream is ended:  this is the morning.’  And as He spoke He no longer looked to them like a lion, but the things that began to happen after that were so great and beautiful that I cannot write them.  And for us this is the end of all the stories, and we can most truly say that they all lived happily ever after.  But for them it was only the beginning of the real story.  All their life in this world and all their adventures in Narnia had only been the cover and the title page:  now at last they were beginning Chapter One of the Great Story which no one on earth has read:  which goes on forever:  in which every chapter is better than the one before.”

This is the real hope for Rachel, weeping for her children—a new morning, and a reunion, and a new story, and a Kingdom.  That story will go on forever.  And every chapter in it will indeed be better than the one before.

(As posted on oca.org)  Fr. Lawrence Farley, formerly an Anglican priest and graduate of Wycliffe College in Toronto, Canada in 1979, converted to Orthodoxy in 1985 and then studied at St. Tikhon’s Seminary in South Canaan, Pennsylvania.  After ordination he traveled to Surrey, B.C. to begin a new mission under the OCA, St. Herman of Alaska Church

Fr. Lawrence is the author of many books including the Bible Study Companion Series,  Let Us Attend: A Journey through the Orthodox Divine Liturgy, and A Daily Calendar of Saints. He has also written a series of Akathists published by Alexander Press, and his articles have appeared in numerous publications.

Fr. Lawrence has a podcast each weekday on Ancient Faith Radio and writes monthly for Sounding, the blog of Orthodox Christian Network.  Father lives in Surrey with his wife Donna; he and Matushka Donna have two grown daughters and two grandchildren. He regularly updates his blog, "Straight from the Heart."