Are Orthodox Christians “Bible believing?”

Archpriest John Matusiak

(oca.org)

Question:

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

 

Answer:

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

 

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

 

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

 

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

 

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

 

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

 

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

Metropolitan Tikhon's Visit to Ft. Worth, TX

On Sunday, May 10, 2015 His Beatitude Metropolitan Tikhon traveled an hour west of Dallas to spend an evening with parishioners and friends of St. Barbara Orthodox Church in Ft. Worth, Texas.  His Beatitude's visit came at the end of a long weekend of hierarchical services and meetings at St. Seraphim Orthodox Cathedral in Dallas.

 

Along with Metropolitan Tikhon, St. Barbara's was pleased to host the following OCA, Diocesan and Deanery clergy:  Archimandrite Gerasim (Eliel) DOS Diocesan Administrator;  Archpriest Marcus Burch (Diocesan Chancellor);  Archpriest Thomas Moore (Dean, Carolinas Deanery);  Archpriest John Anderson (St. Seraphim Cathedral, Dallas, TX);  Archpriest Justin Frederick (St. Maximus Church, Denton, TX);  Priest Photius Avant (St. Sava Church, Plano/Allen, TX);  Priest David Bozeman (St. Nectarios Church, Waxahachie, TX);  Protodeacon Joseph Matusiak (St. Vladimir Seminary);  Deacon Gregory Norris (St. Seraphim Cathedral, Dallas, TX); and Subdeacon Roman (Assistant to the Metropolitan).

 

The evening began at 5 pm with the Entrance of His Beatitude.  No liturgical services were scheduled that night.  Even so, the faithful who were gathered greeted the Metropolitan at the door in the customary manner, with a bouquet of flowers, bread and salt, and the Cross.   As the procession moved into the Church, the choir sang, "The Angel Cried..."  His Beatitude venerated the Altar and blessed those present.  The people responded with, "Eis Polla Eti Despota."  The clergy then retired into the Church library for a meeting.   The Metropolitan addressed priests and deacons as the new Diocesan Locum Tenens.  Time was allotted for OCA, Diocesan and Deanery related questions.

 

Immediately after the clergy gathering His Beatitude blessed the food at the main reception.  Approximately 115 people were present on a day when heavy storms had already been a strong factor in parts of the DFW Metroplex.  Visitors from neighboring Churches and missions were among the faithful gathered.

 

During the meal His Beatitude offered words of greeting and opened a Q & A with those present.   Several diverse questions were asked of the Metropolitan.  In the beginning, however, the group seemed hesitant to address His Beatitude, until one brave teenager asked for a description of a "typical day" in the life of a Metropolitan.  It was a perfect question to get things started.  From that point, the questions came easily.

 

Following a final prayer and blessing, many people went into the Church for photos with the Metropolitan.  Individual and family photos were taken, as well as group shots with clergy and children.  A particularly delightful moment was experienced when His Beatitude took time to explain the meaning of the bishop's walking staff to three very inquisitive children.   They seemed intensely fascinated as the Metropolitan revealed to them the secret of traveling with an Episcopal staff, by unscrewing and thus dividing it into three distinct sections.

 

The theme for the evening's banquet was, "A Texas Welcome."   The servers, kitchen crew, greeters and organizers indeed made everyone feel welcome.  The Western theme decorations, from cowboy boot toothpick holders, to the saddle, bluebonnet aprons and Lone Star floral arrangements, provided a most appropriate atmosphere within the hall.   The menu was quite diverse, yet unmistakably "Texas."  In spite of the weather, spirits were high:  it was Pascha all over again.

 

Following final farewells His Beatitude headed back to Dallas in the rain to prepare for an early morning flight.  The faithful of the DFW Metroplex wish to thank Metropolitan Tikhon and the many visiting clergy and laymen for a delightful weekend of prayer, business gatherings, and fellowship.

 

Unless otherwise noted, photos by St. Barbara's parishioners.

Welcome, Metropolitan Tikhon!

     Very soon the faithful of the DFW Metroplex will be honored with a visit by His Beatitude Metropolitan Tikhon, Primate of the Orthodox Church in America, and locum tenens of the Diocese of the South.  His Beatitude will be in Dallas and Ft. Worth from Friday, May 8 through Monday morning, May 11.   Near the end of his stay the Metropolitan will visit St. Barbara's in Ft. Worth from approximately 5 pm to 9 pm, Sunday night, May 10.  No service is scheduled for that evening.  However, His Beatitude will gather with Deanery clergy from 5 to 6 pm at our parish.  A reception and "meet and greet" with the faithful of St. Barbara's and other local Churches will follow at approximately 6:15 pm.

     The theme for the May 10 reception will be "A Texas Welcome" with barbeque as the main course being provided.  We are in need, however, of thematic accompaniments and desserts  from our parishioners, as well as other meats.  A sign-up sheet is located in the hall to indicate what people might bring.  Everyone's help will be appreciated with food preparations, serving, greeting and clean up afterwards.   Please contact Matushka Christine, Zach and Tiera Lueth, Tracie DeBolt or Fr. Basil with questions or for more information.  Those people bringing food please arrive early so that food can be placed in decorative dishes and situated on the appropriate tables.      

     The visit of His Beatitude to St. Barbara's is a historic occasion for our community, so please mark your calendars for this important event.  A more detailed  itinerary of the Metropolitan's visit follows.

     Although Liturgy will be celebrated as usual at St. Barbara's on Sunday, May 10, we encourage our parishioners to worship at St. Seraphim's that weekend on both Saturday and Sunday, particularly for the two Hierarchical Liturgies and Ordination.   On Sunday, May 3,  I will meet with the youth of our parish during the Fellowship Hour to discuss the importance of the Metropolitan's visit.  Parents and interested adults are welcome to join us if they like, as we speak about specifics regarding the visit of an Orthodox Hierarch.   In addition people are encouraged to help prepare for the Metropolitan's visit by joining us on Saturday morning, May 9, at 10:30 am, for a thorough cleaning of the Church and hall.

Friday, May 8  (at St. Seraphim Cathedral):

Morning and afternoon meetings of Diocesan Deans with His Beatitude, as well as with Archpriest John Jillions and Melanie Ringa.  Vespers will be celebrated at the Cathedral at 6 pm, followed by a Dean's Dinner with the Metropolitan starting at 7:30 pm.

Saturday May 9 (at St. Seraphim Cathedral):

9:15 am Greeting of Metropolitan at the Cathedral

9:30 am Hierarchical Divine Liturgy with Diaconal Ordination (Church Cleaning at St. Barbara's at 10:30 am.)

Festal Lunch with Metropolitan

Great Vespers 5:00 PM

Dinner to follow

                                                                                                                        

Sunday Morning, May 10  (at St. Seraphim Cathedral):

9:15 am  Greeting of the Metropolitan at the Cathedral

9:30 Hierarchical Divine Liturgy

Coffee Hour

Meeting of the faithful with the Metropolitan

Lunch with Metropolitan

Sunday Evening, May 10  (at St. Barbara's in Ft. Worth):

Dallas Deanery Clergy Dinner with Metropolitan 5:00 pm in Ft Worth.

Texas reception and "meet and greet" to follow at approximately 6 pm.

Pascha (Easter) 2015

Paschal (Resurrection) Season: 2015

Fr. Basil Zebrun

Introduction and Bright Week:

The week following Pascha (Easter), is called Bright Week, by the Church. Pascha is celebrated this year by the Orthodox Church on April 12, one week later than Christians of the Western Tradition.  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 year May 21), 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 May 31), 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 (of blessed memory) 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 19):

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  (April 26):

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 3):

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 6).  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 10):

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 17):

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 21) 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 (May 31) 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  (June7), 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 14, 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 25 with the Sunday of Zacchaeus will end on June 14.  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 2015

Orthodox Holy Week 2015

St. Barbara Orthodox Christian Church

(April 4 – April 12)

Fr. Basil Zebrun

On Saturday, April 4, Orthodox Christians will begin observing the most solemn of Days leading up to the celebration of Pascha on April 12:  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 the 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  4 & 5):  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  6 – April 8): 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 9):   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 10):  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 11):   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).

It should be noted that on Great and Holy Saturday every major act of the Vesperal Liturgy of St. Basil takes place in front of the Tomb, or processes around it:  the Small Entrance; the 15 Old Testament readings;  the Epistle and Gospel readings;  the Great Entrance;  the distribution of Holy Communion;  and the final dismissal prayer.

Pascha  (April 12):  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 round of services ends around 2:30 am on Sunday morning and is followed by the blessing of Pascha baskets and 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 Pascha (Easter) baskets full of non-fasting foods.

On Sunday afternoon, April 12, 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 13 – April 18): 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 12.  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!

Love for our Neighbor: A Means of Attaining Love for God

St. Ignatius Brianchaninov

      (St. Ignatius Brianchaninov (1807-1867), was a bishop of the Church of Russia. The present article is an excerpt from his chapter on Love as found in his classic work, "The Arena." Since the Lenten Season began with a strong liturgical emphasis on "the neighbor," the following may be seen as providing additional insights to this all important topic.)

      The Savior of the world summarized all His particular commands in two main, general commandments: "You are to love the Lord your God, He said, with all your heart, and with all your soul, and with all your mind. This is the first and great commandment. And the second is like it: You are to love your neighbor as yourself. The whole of the Law and the Prophets depends on these two commandments."

      Although the commandment of love for God is as far superior to the commandment of love for God's Image (man) as God is superior to His image, yet the commandment of love for our neighbor serves as a foundation for the commandment of love for God. He who has not laid the foundation labors in vain to construct a building: it cannot possibly stand without the foundation. By love for our neighbor we enter into love for God. A Christian's love for God is love for Christ, and love for our neighbor is love for Christ in our neighbor. By loving our neighbor -- by loving him in the Lord, that is, as the Lord command us -- we acquire love for Christ, and love for Christ is love for God.

      The union of love for God with love for our neighbor is superbly explained in the epistles of the Holy Apostle and Evangelist John the Theologian. It is impossible to love God, according to St. John's teaching, without first loving one's brother. And love for one's brother consists in carrying out the Lord's commandment in this regard. (2 John 1:6)

      The same teaching is given by the holy (fathers). Saint Anthony the Great said: "On our neighbor depends life and death (of the soul). By winning our brother we win God; by offending our brother we sin against Christ." St. John Kolovos, one of the greatest fathers of the Egyptian Skete, said: "It is not possible to build a house by beginning from the top, but the structure must be begun from the foundation and built up to the roof." When asked what the foundation meant, he replied, "The foundation is our neighbor. We must win him and begin with him. On him are based all the commandments of Christ." Saint Mark the Ascetic said: "It is impossible to be saved otherwise than through one's neighbor." This is what is held and taught by all the holy fathers; this is the general Christian teaching, the teaching of the Church, the teaching of Christ.

      Direct all your attention to the acquisition of love for your neighbor as the basis of your life...Love your neighbor according to the dictates of the commandments of the Gospel, not at all according to the dictates and impulses of your heart. The love planted by God in our nature was damaged by the fall and cannot act correctly...Love your neighbor in this way: Do not get angry with him and do not bear resentment or a grudge against him. Do not allow yourself to say to your neighbor any reproachful, abusive, sarcastic or caustic words. Maintain peace with him as far as possible. Humble yourself in his presence. Do not try to have your revenge on him either directly or indirectly. Whenever possible, yield to him. Get out of the habit of arguing and quarrelling, and reject it as a sign of pride and self love. Speak well of those who speak evil of you. Pay good for evil. Pray for those who cause you various offences, wrongs, temptations, persecutions (Matthew 5: 21-48). Whatever you do, on no account condemn anyone; do not even try to judge whether a person is good or bad, but keep your eyes on that one evil person for whom you must give an account before God: yourself (Matthew 7: 11).

      Treat your neighbors as you would like them to treat you (Matthew 7: 1-12). Forgive and pardon men their offences against you from the depth of your heart, so that your Heavenly Father may forgive you your countless offences, your terrible debt of sin that can easily cast you down and confine you for all eternity in the prisons of hell (Matthew 18: 23-25)...

      Finally, do not harm your brother by talkativeness, gossip, close acquaintance and familiar conduct with him. If you avoid these pitfalls in regard to your neighbor, you will show and acquire for him the love commanded by God and pleasing to God; thereby you will open the way for yourself to the love of God...

Forgiveness Sunday: Feb. 22

Protopresbyter Alexander Schmemann

     In the Orthodox Church, the last Sunday before Great Lent – the day on which, at Vespers, Lent is liturgically announced and inaugurated – is called Forgiveness Sunday.  On the morning of that Sunday, at the Divine Liturgy, we hear the words of Christ:

"If you forgive men their trespasses, your heavenly Father will also forgive you, but if you forgive not men their trespasses, neither will your Father forgive your trespasses..." (Mark 6:14-15)

     Then after Vespers – after hearing the announcement of Lent in the Great Prokeimenon: "Turn not away Thy face from Thy child for I am afflicted! Hear me speedily! Draw near unto my soul and deliver it!",  after making our entrance into Lenten worship, with its special memories, with the prayer of St. Ephraim the Syrian, with its prostrations – we ask forgiveness from each other, we perform the rite of forgiveness and reconciliation...

     What is the meaning of this rite?  Why is it that the Church wants us to begin the Lenten season with forgiveness and reconciliation?  These questions are in order because for too many people Lent means primarily, and almost exclusively, a change of diet, the compliance with ecclesiastical regulations concerning fasting.  They understand fasting as an end in itself, as a "good deed" required by God and carrying in itself its merit and its reward.  But, the Church spares no effort in revealing to us that fasting is but a means, one among many, towards a higher goal:  the spiritual renewal of man, his return to God, true repentance and therefore true reconciliation.  The Church spares no effort in warning us against a hypocritical and pharisaic fasting, against the reduction of religion to mere external obligations. As a Lenten hymn says:

     In vain do you rejoice in no eating, O soul!

     For you abstain from food,

     But from passions you are not purified.

     If you persevere in sin, you will perform a useless fast.

 

     Now, forgiveness stands at the very center of Christian faith and of Christian life because Christianity itself is, above all, the religion of forgiveness. God forgives us, and His forgiveness is in Christ, His Son, Whom He sends to us, so that by sharing in His humanity we may share in His love and be truly reconciled with God.  Indeed, Christianity has no other content but love. And it is primarily the renewal of that love, a return to it, a growth in it, that we seek in Great Lent, in fasting and prayer, in the entire spirit and the entire effort of that season. Thus, truly forgiveness is both the beginning of, and the proper condition for the Lenten season.

     One may ask, however:  Why should I perform this rite when I have no "enemies"?  Why should I ask forgiveness from people who have done nothing to me, and whom I hardly know? To ask these questions is to misunderstand the Orthodox teaching concerning forgiveness. It is true, that open enmity, personal hatred, real animosity may be absent from our life, though if we experience them it may be easier for us to repent, for these feelings openly contradict Divine commandments. But the Church reveals to us that there are much subtler ways of offending Divine Love.  These are indifference, selfishness, lack of interest in other people, of any real concern for them;  in short, that wall which we usually erect around ourselves, thinking that by being "polite" and "friendly" we fulfill God’s commandments. The rite of forgiveness is so important precisely because it makes us realize – be it only for one minute – that our entire relationship to other men is wrong, makes us experience that encounter of one child of God with another, of one person created by God with another, makes us feel that mutual "recognition" which is so terribly lacking in our cold and dehumanized world.

     On that unique evening... we are called to make a spiritual discovery:  to taste of another mode of life and relationship with people, of life whose essence is love.  We can discover that always and everywhere Christ, the Divine Love Himself, stands in the midst of us, transforming our mutual alienation into brotherhood. As l advance towards the other, as the other comes to me,  we begin to realize that it is Christ Who brings us together by His love for both of us... We know why we shall fast and pray, what we shall seek during the long Lenten pilgrimage.  Forgiveness Sunday:  the day on which we acquire the power to make our fasting – true fasting;  our effort – true effort;  our reconciliation with God – true reconciliation.

Putting St. Tikhon's Words and Vision into Action

The 18th All American Council

Archpriest Daniel Hubiak

(The following is a further reflection in preparation for the upcoming 18th All American Council of the Orthodox Church in America, to be convened July 20 -24, 2015 in Atlanta, Georgia. The author, Fr. Daniel Hubiak, has been a tireless worker for the Orthodox Church in this country for over four decades.  He served as Chancellor of the Orthodox Church in America for 15 years. In 1970, he was a member of the official delegation sent to Moscow to receive the Tomos of Autocephaly. For several years in the 1990s, he served as the OCA’s first representative in Moscow and Dean of the OCA Representation Church of the Great Martyr Catherine. Now retired, but still very much active in serving the Church, he and Matushka Dunia reside in Ocean Pines, MD.)

In 1907, the First All-American Sobor (Council) was convened at Saint John the Baptist Church, Mayfield, PA in conjunction with the Russian Orthodox Mutual Aid Society’s Convention. Because of this dual gathering, the Sobor was limited to one morning and three evening sessions primarily dedicated to establishing legal and financial structures. Therefore, the theme of the gathering found expression not in the working sessions, but in Archbishop (Saint) Tikhon’s talks at the sessions and at the farewell meal with the clergy.

As the gathering was ending, the Archbishop said, “We are strong… only in one thing – in possessing the True Orthodox Faith… the gift of God… Strengthen your brethren in the Faith and the love of Orthodoxy.”

In his last sermon before departing for Russia, Archbishop Tikhon stated,  “Guarding the Orthodox Faith sacredly and loving it is not enough.  Christ the Savior said that lighting the candle, one does not put it ‘under a bushel, but on a candlestick’ (Matthew 5:15), and the light of Orthodoxy is lighted not for a small circle of people.  No, the Orthodox Church is catholic;  she remembers the will of her Founder:  ‘Go ye into all the world and preach the Gospel to every creature, teach all nations.’ (Matthew 28:19; Mark16:15). We ought to share our spiritual wealth, truth, and light with others…. Thus, each of us should consider this task of propagating the faith as his own task, dear to his heart.”

 The Archbishop indicated that, in order to expand the mission, a three-pronged approach was needed.

     Thank God daily for the gift of Orthodoxy.

     Strengthen each other in the Faith and in the love of Orthodoxy.

     Propagate the Faith by living it.

In his talks, Archbishop Tikhon encouraged the convening of more gatherings to share and offer initiatives. He said, “From the beginning, I gave my colleagues wide room for initiative. As long as the work got done, it was not important to me whether it began with me or others.  And the consequences of this were not slow in being told: parishes began to multiply, new churches were built, the number of parishioners grew, new institutions were established.”

The Archbishop understood that time brings change.  “I think that those things in which I was useful here for a while – for which I was perhaps even sent here – have now passed and are no longer needed, that you need something different, a different worker with a different approach and character.”

Things are different today. We have instant contact and the means for instant information sharing. We must be careful not to use these means for conflict and tearing down unity. Instead, we should be working to Expand the Mission by augmenting the modern techniques for information sharing with the three points proposed by the Archbishop:  Thanking God daily, strengthening each other in faith and love, and Living our faith.

In addition to instant information sharing, personal contact is of vital importance. We strengthen each other in the Faith and in the love of Orthodox Christianity by personal contact and by seeing each other as images of Christ. The kiss of peace cannot be accomplished via the internet. It is accomplished person to person, and by greeting one’s fellow parishioner or parish visitor.

The need to Expand the Mission of the Orthodox Church in America continues to be the sacred task and duty of each of us. By all means, let us use modern techniques of sharing and disseminating information and promoting programs, but let us really SEE each other, STRENGTHEN each other, LOVE each other and TALK to each other, that those around us might say, “Look how they love one another” (Apology of Tertullian).

A New Year: A New Bishop

Fr. Basil Zebrun

On March 31, 2009, at his request His Eminence Archbishop Dmitri was granted retirement from his duties as ruling hierarch of the Diocese of the South, Orthodox Church in America.  He fell asleep in the Lord two and half years later on August 28, 2011 (Old Calendar Dormition).

His Eminence was the founding bishop of the Diocese, established in 1978 by our Holy Synod of Bishops.  During his tenure Archbishop Dmitri's unique charm, modest approach to life, as well as his love of people and various cultures, and his faithfulness to Christ,  helped to lead thousands to Orthodox Christianity and to a better understanding of the Faith itself.

To this day the Archbishop remains the only resident ruling hierarch that the Diocese of the South has ever known.  His legacy of mission and evangelism -- consistent with the efforts of other beloved Church leaders -- defines the principles upon which our Diocese was established and by which it functions to the present day.  This year, members of the Diocese have the formidable task of nominating the next Bishop of Dallas and the South, who will help continue the vision and groundwork laid 37 years ago.

On Monday, February 16, clergy and lay delegates meeting at Christ the Saviour Orthodox Cathedral in Miami, Florida will convene for this sacred task during a Special Nomination Assembly called for by our locum tenens, His Eminence Archbishop Nikon.  On that day a Divine Liturgy will be celebrated in the morning, followed by the start of the Assembly itself at 1 pm.   The one day Assembly will precede a two and a half day Clergy Conference.

Christ the Saviour Cathedral was chosen for this event in light of its past and present position of leadership within the Diocese. Because the new bishop will be consecrated in Dallas, the city of Miami is important symbolically -- for the sake of history and continuity -- as the location for the Episcopal Nomination.  This choice also helps economically,  given the travel that will be necessary for the faithful on the East Coast at the time of the new hierarch's enthronement later this year in Dallas.

Basically the nomination process will be as follows, in accordance with our Diocesan By Laws. These may be found on thedosoca.org website.  The following is a slightly edited version of the section of the By Laws which addresses the nomination of a bishop for the Diocese of the South.

'The Chancellor of the Diocese, Archpriest Marcus Burch, will present the name(s) of the Diocesan Council's recommended candidate(s) to all those present. There is to be no debate ordiscussions of proposed candidates.  Following Fr. Marcus' announcement, the names of other vetted candidates will be announced to the Assembly. 

 

Blank ballots will then be given to all delegates and one name only shall be written on each ballot.  Any ballot with more than one name will be discarded.  If a single candidate receives 50% or more of the votes then he will be declared the nominee.  His name will be sent to the Holy Synod of Bishops (meeting in March) for their approval and canonical election.

 

If no one receives a majority of votes, then a second vote will be taken, choosing from the two top candidates on the first ballot. The man receiving the most votes on the second ballot shall be declared the Assembly's nominee and his name will be sent to the Holy Synod of Bishops.

 

If the candidate whose name is sent for consideration proves unacceptable for any reason to the Holy Synod then the Synod itself will elect a diocesan bishop for the South, in accordance with the Statutes of the Orthodox Church in America.  A date will then be set for the consecration and enthronement of the new bishop.'  At present the tentative month for the consecration and enthronement will be May 2015.

Since the retirement and subsequent repose of Archbishop Dmitri there have been people confused over the time taken to "vet" Episcopal candidates and call a Nomination Assembly.  At the same time there are those who see six years as acceptable and not unusual for the Orthodox Church generally, as well as for this particular situation, given the shoes that have to be filled by the incoming Bishop.

The legacy of His Eminence, as well as the distinct character of our diocese, require  a unique man having ideally, love for the people, a sensitivity to various cultures, a grasp of Orthodox theology as it compares with other Christian traditions, and a burning desire to make Orthodox Christianity known throughout the South. He must also have the relative strength to travel across a fourteen state diocese overseeing 70  established communities while launching additional Churches, monasteries, and perhaps a pastoral school or two.  Administering the Diocese of the South is a formidable task:  administering any Diocese is a difficult calling. The responsibility carries with it high expectations from the flock. If six years is the time given us by God to discern and elect the most appropriate candidate for the South then this period is relatively brief in light of the work that is to follow.  If more time is needed then so be it.

In February, as we gather in Miami for the nomination of our next ruling hierarch, we will call upon the Holy Spirit for enlightenment and discernment. Indeed we pray even now for such illumination. The Nomination Assembly will place itself under the providential care and guidance of God, as previous assemblies have always done. Whatever the outcome and whoever is presented as our next bishop we will celebrate his nomination. At the same time we are grateful now, as well, for the oversight given by His Eminence Archbishop Nikon during this transitional period. He has been a patient and loving father in Christ, encouraging the faithful to continue in their Christian endeavors, preparing us for this momentous occasion in the history of our Diocese.

The Real St. Nicholas

By Fr. Lawrence Farley

     One of the things I hate about going shopping during the season of the Christmas rush is the music that is piped in over the mall sound system.  I would happy with traditional renderings of the old carols, but instead, my ears are assaulted with the latest auditory atrocity, celebrating Christmas as a time of consumerism, indulgence, and fun in the snow.  And often, to make matters worse, we have St. Nicholas forced to preside over all this—or, as he is described by these contemporary songs, “jolly old St. Nick”.

     Some of the transformation of St. Nicholas, Archbishop of Myra in Lycia, into jolly ol’ St. Nick (aka “Santa Claus”) can be laid at the door of the old 1822 poem “A Visit from St. Nicholas,” attributed to Clement Clark Moore.  It is more popularly known as the poem “Twas the Night before Christmas”.  Many details from the poem have become part of the popular mythology of Santa Claus and his secret gift-giving on Christmas eve.  Stockings were hung by the chimney with care, and the children were nestled all snug in their beds.  St. Nicholas appeared on his miniature sleigh full of toys, pulled by his eight tiny reindeer.  This St. Nick came down the chimney with a bound, the stump of a pipe held tight in his teeth, his little round belly shaking when he laughed, like a bowlful of jelly.  Not a lot of holy reverence here; he was a right jolly old elf, and the householder laughed when he saw him, in spite of himself.

     I think it is worth comparing this St. Nicholas, who lives at the North Pole, with the real one, who lives in heaven.  The main contrasts are three in number.

     First, the real St. Nicholas, as found in his icons, is a lot thinner.  That is, he points us toward asceticism and self-denial as the prescribed path to fulfillment.  The real St. Nicholas is not portrayed iconographically as having a “little round belly,” nor does he appear as “a right jolly old elf” who provokes involuntary laughter.  He appears as a man of God, a hierarch in the holy Church, someone of a serene countenance who comes from much prayer and fasting.  Jolly ol’ St. Nick calls his followers to eating and spending sprees, to buying more and more, even if they go into debt to pay for it, and his pre-Christmas feast day is known as “Black Friday.”  St. Nicholas the wonderworker of Myra in Lycia calls his followers to take up their cross and follow Christ, and his pre-Christmas feast day is marked on December 6, in the middle of a fast.  It is not characterized by a mad scramble to buy, but by worship of the living God.  But some festivity is allowed at a feast:  we love St. Nicholas so much that even on this fast day we are allowed fish, oil, and wine.

     Secondly, the real St. Nicholas carries a Gospel, not a bag full of toys which seem to be liberally distributed whether or not one is naughty or nice.  Santa Claus is rarely without his sack of loot; St. Nicholas is never without the Gospel.  As a bishop, his main task was preaching and rightly defining the Word of Truth, so of course he carries that holy Book.  It contains the words which are the most precious to him, and which he constantly preached to his flock in Asia Minor.  As his icon shows, it is his message to us today as well.  And this message of St. Nicholas is identical with that of his Lord:  “Repent, for the Kingdom of heaven is at hand.”

     Finally, the real St. Nicholas knows that it is more blessed to give than to receive (Acts 20:35), whereas Santa Claus would have us believe that it is more blessed to receive than to give.  Santa is about receiving—that is why young children do not traditionally ask each other, “What did you give others for Christmas?” but rather, “What did you get for Christmas?”  Santa is the patron saint of consumerism.  The authentic St. Nicholas knows that while it is important to receive graciously, almsgiving still results in receiving more grace.  Obviously Christmas morning knows both giving and receiving, and parents will attest that the real fun is watching their children receive.  There is good in both giving and receiving.  St. Nicholas knows this and can keep the two in balance; Santa tends to forget and focus mostly on receiving.

     None of the above meditations are offered in a Scrooge-like spirit.  Contrasting the true St. Nicholas with the false one does not imply that “Christmas is a humbug,” as the pre-conversion Ebenezer thought.  I like Christmas:  the tree-decorating, hearing from long-absent friends through Christmas cards, the Christmas day turkey.  I even like the gift-giving.  I am not much threatened by Santa Claus; I simply don’t mistake him for St. Nicholas.  That is, I think that however much (or little) we enjoy the pre-Christmas season, we must discern that there are in fact two kinds of Christmas celebrated concurrently in our culture.  One is about consumerism and over-indulgence, pure and simple.  Jesus has little to do with it, which is why in some places the public display of a crèche or saying “Merry Christmas” provokes opposition.  The other Christmas is our own Christian feast, the commemoration (as the service book says) of “The Nativity according to the Flesh of our Lord, God, and Saviour Jesus Christ.”  We can partake of both, so long as we remember which one has priority.  The contrast between jolly old St. Nick and the true St. Nicholas of Myra in Lycia reminds us of the differences between the two Christmases.

     ("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.   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.")