An Orthodox Christian Perspective on the Cross of Christ

Archpriest Stephen Kostoff

(March 19 is the mid-point of the Fast, the Sunday of the Veneration of the Cross.  Thus, we offer the following meditation.  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)understanding 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.

Forgiveness Sunday

+ Metropolitan Anthony (Bloom)

This year, on February 26, we commemorate Forgiveness Sunday, the last day prior to Great Lent.  Several lessons are stressed by the Church as we stand on the threshold of the Fast.  Metropolitan Anthony (Bloom) of blessed memory, offers some thoughts in the following sermon, delivered in his parish on February 25, 1996.

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

Today two themes dominate the readings of the Holy Scriptures. St Paul speaks to us about fasting, and the Lord about forgiveness.  St Paul insists on the fact that fasting does not consist simply of depriving oneself of one form of food or another. Neither does it, if it is kept strictly, obediently, worshipfully, give us any ground to be proud of ourselves, satisfied and secure, because the aim of fasting is not to deprive our body of one form of food rather than the other, the aim of fasting is to acquire mastery over our body and make it a perfect instrument of the spirit. Most of the time we are slaves of our bodies, we are attracted by our senses to one form or another of enjoyment, but of an enjoyment that goes far beyond the purity that God expects of us.

And so, the period of fasting offers us a time during which we can say not that I will torment my body, that I will limit myself in things material, but a time when I will re-acquire mastery of my body, make it a perfect instrument. The comparison that comes to my mind is that of tuning a musical instrument; this is what fasting is, to acquire the power not only to command our body, but also to give our body the possibility to respond to all the promptings of the spirit.

Let us therefore go into fasting with this understanding, not measuring our fasting by what we eat and how much, but of the effect it has on us, whether our fasting makes us free or whether we become slaves of fasting itself.

If we fast let us not be proud of it, because it proves simply that we need more perhaps than another person to conquer something in our nature. And if around us other people are not fasting let us not judge them, because God has received the ones as He receives the others, because it is into the heart of men that He looks.

And then there is the theme of forgiveness, of which I will say only one short thing. We think always of forgiveness as a way in which we would say to a person who has offended, hurt, humiliated us, that the past is past and that we do not any more hold a grudge against this person. But what forgiveness means more deeply than this is that if we can say to a person, let us no longer make the past into a destructive present, let me trust you, make an act of faith in you, if I forgive you it means in my eyes you are not lost, in my eyes there is a future of beauty and truth in you.

But this applies also to us. Perversely, we think very often of forgiving others, but we do not think sufficiently of the need in which we are, each of us personally, of being forgiven by others. We have a few hours left between the Liturgy and the Service of Forgiveness tonight, let us reflect and try to remember, not the offences which we have suffered, but the hurts which we have caused. And if we have hurt anyone in one way or another, in things small or great, let us make haste before we enter into Lent tomorrow morning, let us make haste to ask to be forgiven, to hear someone say to us: in spite of all that has happened I believe in you, I trust you, I hope for you and I will expect everything from you. And then we can go together through Lent helping one another to become what we are called to be, disciples of Christ, following Him step by step to Calvary, and beyond Calvary to the Resurrection. Amen.

The New School Year and Education

Fr. Basil Zebrun

(The general thoughts herein come from a homily at the start of the school year by Metropolitan Anthony Bloom. Additional teachings are from St. John Chrysostom and Fr. Alexander Schmemann. These were recently shared with the congregation at St. Barbara’s during a sermon.)     

In the Name of the Father and of the Son and of the Holy Spirit. Amen.

Children are now back in school, and St. Barbara’s in fact, began its Church School Program yesterday. Later this morning, we will have prayers for the start of the New School Year. We will pray for the grace of the Spirit to come upon our students and teachers, enlightening their minds, opening their hearts to profound insights.

It has been said, that Christian parents and teachers often limit their approach to a child’s general education – to their own adult education – thinking mainly in pragmatic, material terms: what can our children, what can we grown-ups learn that will be useful in life?  Useful, not only to earn a living, but to make us well-rounded individuals, conversant on a variety of topics, able to move in social circles that will be of benefit later on.

On a sensory level, Man indeed explores the arts, sciences and world around him to get ahead. More importantly, he does so out of great curiosity, his need to know; out of a love for beauty; and because he wishes to shape his environment, leaving something for future generations to build upon.

 Noble reasons for exploration and study. But regardless, Man’s focus often remains on the world, its form and beauty as ends in themselves. As believers however, we are taught that there is much more to education and to the acquisition of knowledge.

There is a mysterious depth to things around us, “another world” that we wish to open to our children, that will provide ultimate meaning for their studies. This “other world” cannot be grasped simply through the standard rigors of education. It is perceived by the humble of heart, by men and women of prayer, by those who relate to the world as pointing beyond itself, as something other than useful or pleasurable.

All academic disciplines – math, science, history, literature, world affairs, politics, and so on – have an ability to lead our youth, lead anyone with an open heart, to knowledge of the Creator. How many men and women of science – at first skeptics, agnostics, perhaps atheists – have been drawn to faith in God by the complexity of the universe, by things that seemingly cannot be explained?

In their innocence, children are especially open to this experience, and thus, everything in our power should be done to encourage their natural wonder, to get them to see their environment not simply in pragmatic, black and white terms, but to view the world as in fact, a great work of art, with many layers, going beyond the senses.

We can study for example, sculptures, buildings, portraits, even icons and classic literatures, gaining insights into the minds of the artists and authors. In a similar fashion, the earth, sun, moon and stars, bear witness to the One Who is above it all, yet is “everywhere present, filling all things.” Traditional Christianity holds together these two ideas in a perfect balance: the belief in God’s Transcendence, that He is entirely “other,” along with the experience that He is infinitely close to His creation. Each day that experience is at a person’s grasp, accessible to anyone with an open mind, a willing heart. 

The Apostle Paul declares in Romans, chapter 1 that, “What can be known about God is plain to (men), because God has shown it to them.  Ever since the creation of the world (God’s) invisible nature – his eternal power and deity – has been clearly perceived in the things that have been made.” (v. 19-20)

St. John Chrysostom highlighted this idea of creation as a beautiful reflection of God’s gracious activity: “let us not test the works of God with (the) human mind, but instead, looking at what has been created, let us marvel at the Artist.” (Homily on Genesis:1)

Fr. Alexander Schmemann, time and again, spoke of the world as the original sacrament. Adam and Eve, through their stewardship of the Garden, were to know their Maker, find delight in His Presence.

This “other dimension,” the world’s sacramental nature, provides direction, gives ultimate meaning to all academic pursuits. We seek to instill in our children, sensitivity to this other side of life. That effort in fact, constitutes the fundamental focus of Church School, of Orthodox religious education.  The main purpose of religious education from an Orthodox point of view, is not simply to impart historical/theological information, but to lead the student, old or young, through his studies, more deeply into Christian worship, to bring to his awareness, the Kingdom of Heaven revealed on earth, given fully through the life of the Church.

This mystery of the Divine Revelation in Christ, is experienced most powerfully within the Liturgy. Into this gathering are brought many elements of creation: bread, wine, oil, water, incense, candles, wood and paint, through which the grace of the Spirit is felt.  Interestingly enough, young kids, even without formal training, often perceive the wonder of liturgical worship more readily than grown-ups. Such a thought was expressed to a group of Christian educators almost fifty years ago by Fr. Schmemann:

“Children penetrate more easily than adults into the world of ritual, into liturgical symbolism. They feel and appreciate the atmosphere of worship. The experience of the ’Holy’ which is at the root of all religion – the feeling of an encounter with Someone, Who is beyond daily life – is more accessible to children that it is to us. ‘Unless you turn and become like children,’ (Christ said): these words apply to the receptivity, the open-mindedness, the naturalness which we lose when we grow out of childhood. How many men have devoted their lives to the service of God and consecrated themselves to the Church because, from their very childhood, they have treasured their love of the house of God and the joy of liturgical experience.”

(Liturgy and Life, p. 16, Department of Christian Education, Orthodox Church in America.)

For any person with an open heart – not just children – all things are transparent to the Creator. There is joy and thanksgiving for all that exists, even outside the Liturgy. We read in Psalm 19, “The Heavens are telling the glory of God, and the firmament proclaims His handiwork.” (v. 1)     

I would like to conclude by quoting, Bishop Anthony Bloom: such a remarkable person. His approach to education is broad, based upon his own experiences as a man of science, a surgeon in WWII. He came to a deep faith in Christ, only after a period of personal struggle.  His style allows for each person, place, or object of study, to become a lesson in faith, a window into the Kingdom.  It is consistent with that of many Saints, who also enjoyed the benefits of a diverse and higher education.

He says, “One must show a child that this (entire) world is, for us believers, created by God and that it is an open book before us.  Instead of setting faith (and) the teachings of the Church, against the world which surrounds us – (the world of) literature, art and science – we should show children that through these (very) disciplines the mystery of God opens up ever more deeply and widely. God created this world, (and) for Him, everything which is the object of our scientific research is part of theology…The whole of creation is a kind of introduction to God’s creativity.” (editor’s emphasis) (Sermon on the start of the school year.) 

Think for a moment about that last statement: “The whole of creation is a kind of introduction to God’s creativity.” We can ask ourselves: is this the lesson, is this the certainty we impart unto children, unto anyone in our sphere of influence, the conviction of the world’s transparency to its Maker?     

Let us pray that would be the case, although I fear too often we posit the world against religion, against Christianity, instead of stressing (as we heard this morning) that, “God so loved that world that He gave His only-begotten Son…,” that He came not to condemn but to save. Let us pray that our children in their studies, will discover the material world, as well as the people around them, to be beautiful revelations of the presence and wisdom of God, icons, windows into Heaven.  Christ is in our midst! 

Paschal (Resurrection) Season: 2022

Introduction and Bright Week

(Some of the information herein taken from Fr. Thomas Hopko’s Orthodox Christian Faith Series) The week following Pascha (Easter), is called Bright Week, by the Church.  Pascha is celebrated this year by the Orthodox Church on April 24, 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 June 2), 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 12), 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). 

Commemorations for Post Paschal Sundays include:

1. St. Thomas the Apostle (May 1);

2. The Holy Myrrhbearing Women, David the King, the Righteous Joseph of Arimethea, Nicodemus, and James the Brother of our Lord (May 8);

3. The Paralytic by the Sheep Pool (May 15);

4. The Samaritan Woman (St. Photini (Svetlana)) (May 22); and

5. The Blind Man (May 29).    

Holy Week: The Ultimate Perspective

Archpriest Stephen Kostoff
(Pastor and Adjunct Professor of Theology, Xavier University in Cincinnati)

(Although we offered this reflection almost a decade ago, we thought that a reprint of these insightful words by Fr. Stephen would serve as part of a good preparation for Holy Week.)  

At the beginning of Holy Week, we contemplate “The End”—of the earthly ministry of Christ, of our own lives and the judgment that it will lead to, and of the “end of the world.” In other words, there is something of an “apocalyptic edge” to the texts of the services, beginning with the Scriptures and extending into the hymnography. Another term would be “eschatological,” meaning the “last things” in relation to the fulfillment of God’s design for the world. That may initially sound like a strange combination of themes.  After all, our major concern and focus is upon our Lord voluntarily going up to Jerusalem in order to ascend the Cross in the flesh.  But right before the Son of Man ascends the Cross, He solemnly declares, “Now is the judgment of this world, now shall the ruler of this world be cast out” [John 12:31].  In judging Christ, “the world” judges itself.  Sin and darkness seem to prevail when the Innocent Christ is led away to be crucified.  The triumph of such darkness can freeze the heart and lead many to despair of the very fate of the disciples at this time.  As the prophet Amos said, “The one who is stout of heart among the mighty shall flee away naked on that day” [Amos 2:16; cf. Mark 14:51-52].  Where do we stand?

It is striking that in the hymns for the Bridegroom Matins of Holy Tuesday, for example, there are not many direct references to the Passion of Christ. There is much more of a combination of exhortations and warnings to us—the contemporary disciples of Christ—concerning our relationship to Christ, to the world, and to our neighbor.  Are we loyal to our Lord as we remain in the world?  As we await the Second Coming of the Lord in glory, do we manifest true discipleship by fulfilling His commandments?  If the Bridegroom were to come “at midnight,” would He find us “watchful” or “heedless?” Are we “weighed down with sleep”—the sleep of spiritual sloth and torpor—or do we “rouse” ourselves in order to glorify God through our faith and deeds? Do we have a “wedding garment” with which to enter the “bridal chamber” of the Lord?  To come to the service is to “subject” oneself to this deep probing as the Lord searches our hearts for signs of faith and love.  This is done through the hymnography which in turn elaborates upon the parables of the talents, the wise and foolish virgins, the wedding banquet, etc.  Firmly, but rather relentlessly, the hymns reveal the true state of our souls in order that we turn to the Lord and seek His healing forgiveness:

     "How shall I, the unworthy one, appear in the splendor of Thy saints?  For if I dare enter Thy bridal chamber with them, my garments will betray me; they are unfit for a wedding. The angels will cast me out in chains. Cleanse the filth of my soul, O Lord, and save me in Thy love for mankind.

     "O Christ the Bridegroom, my soul has slumbered in laziness. I have no lamp aflame with virtues. Like the foolish virgins I wander aimlessly when it it is time for work. But do not close Thy compassionate heart to me, O Master. Rouse me, shake off my heavy sleep. Lead me with the wise virgins into the bridal chamber, that I may hear the pure voice of those that feast and cry unceasingly: “O Lord, glory to Thee!”

     "Thou art more beautiful than all men, O Bridegroom. Thou hast invited us to the spiritual banquet of Thy bridal chamber. Strip me of the ugly garment of my sins as I participate in Thy passion. Adorn me in the glorious robe of Thy beauty that proclaims me a guest in Thy Kingdom, O merciful Lord."

Contemplating “The End” at the beginning of Holy Week provides the necessary and ultimate perspective on the events of Holy Week that culminate with the Cross of our Lord. “This world” will judge itself—a judgment from which we flee by remaining loyal to Christ.  But to do this meaningfully, we must make a choice:  are we like the “innocent” but apathetic bystanders, who safely flee from any engagement in the passion of Christ or of any self-denial and a willingness to bear our own personal crosses? Or do we heed the Gospels and the call of the hymnography to rouse ourselves to both the active and contemplative life of authentic discipleship?  The “end” of Christ’s ministry on the Cross is the “beginning” of the New Age of the Kingdom of God’s presence in this world. The Son of Man will be raised from the dead and glorified to the right hand of the Father on high.  We anticipate that as we move through Holy Week, but it will be as “stewards of grace” that the Kingdom will be an experience in our lives and not simply an idea.

For more information about Holy Week at Saint Barbara: Holy Week 2022

Zacchaeus and the Temptation of Comparison

Pre-Lent began on February 6 with the Sunday of Zacchaeus (Luke 19-1-10).  This chief tax-collector received Jesus joyfully into his house and became for all believers a model of Godly desire and repentance.  As we continue our preparations for the Great Fast, I would like to offer this reflection (slightly edited for space) by Fr. Steven Kostoff. 

Archpriest Steven Kostoff

…There is a point that I would like to (make) as a general comment on reading and reflecting on the Scriptures, and their “application” to our own lives. Or, rather, I would like to (offer) a word of caution in the face of what I would call “the temptation of comparison.”

By this I mean that when we read the Scriptures and encounter a character such as Zacchaeus – or other unnamed publicans – as well as the prodigal son, and other “great sinners;” we may well console ourselves with this consciously or unconsciously formulated train of thought: “Well, I am not quite so bad as these sinners. I am basically a good person who has not fallen to the depths of sin that these figures found in the Gospels have. They are there precisely to show us that even great sinners can be forgiven by God in His mercy. And I appreciate the dramatic effect of such a lesson. I certainly need to improve myself; and I certainly need to work on my relationship with God. But I have not defrauded others as Zacchaeus did, and I have not wasted my life in loose living as did the prodigal son. Most people like and respect me. Of course, I, too, am sinful, but in comparison to the sinners mentioned in the Gospels, it would be false humility on my part to admit to an equally sinful life. In other words, I may be a sinner, but I am not such a great sinner.” Even if “objectively” true – and we can never claim absolute certainty about that—such a line of reasoning would basically waste the entire meaning of the passage on us, and perhaps further mean that we would have been better off not even listening to or reading the given passage! Such self-righteousness is considered to be a great sin in the Gospels. If, in comparison to Zacchaeus and the prodigal son, we are not as bad of sinners, does that mean that we are not as equally in need of the mercy, forgiveness, compassion, and love of God?

We seem to be drawn to such comparisons because we always come out looking good, or at least better than the other, when making these comparisons. One further and fascinating attribute of “human nature.” This, in turn, appeals to our vanity and self-regard. We are very much preoccupied with how others perceive us; our self-image as projected outwardly is of great concern to us. We would be mortified – and then either angered or depressed—if we thought that others thought poorly of us. We have a deeply-felt need to be able “to hold our head high” when compared to our neighbor. If only we were as concerned about how God may see us!

There may be another revealing side to the “temptation of comparison:” How does our repentance “compare” with that of Zacchaeus or the prodigal son, or other great sinners encountered in the Gospels? When the Lord came to his home, Zacchaeus was moved to give one-half of his possessions to the poor, and he agreed to restore fourfold what we had stolen from others. Do our fruits of repentance even begin to match that of Zacchaeus? And who compares well with the prodigal son throwing himself on the mercy of his father with no expectations in return? Have any of us been so overwhelmed by the saving presence of Christ and the sheer graciousness of the Gospel to react in such a manner? Perhaps it is this comparison that can teach us some humility.

Before approaching the chalice in order to receive the Eucharist, each one of us makes the same confession as we collectively share the same preparatory prayer: “I believe, O Lord, and I confess that Thou art truly the Christ, the Son of the living God Who came into the world to save sinners, of whom I am first.” The very point of this public confession is that we are not comparing ourselves with others, but confessing to our own sinfulness before God. If analyzed comparatively, such a prayer would be reduced to a kind of empty rhetoric. Compared to the great villains of history and the great sinners that fill our news stories, we again come off as good, decent human beings. But that does not mean that we are in less need of the saving grace of the Gospel. Do I need “less grace” than the great sinners of history and contemporary life because I am comparatively not as bad? Hopefully, the absurdity of such a question is more than immediate. The only way that we can effectively prepare for the approaching Lenten season is to open our minds and hearts to the Gospel lessons of humility, repentance, conversion, the fruits of repentance and a renewed love of God and neighbor. We do this by listening to each Gospel passage as a direct call from Christ: “Repent, for the Kingdom of God is at hand!”

Visit of His Grace Gerasim, Bishop of Ft. Worth

Sunday, December 5

Fr. Basil Zebrun 

(Portions of the following article were taken from Fr. Thomas Hopko’s Orthodox Faith Series, Worship, Volume 2, published by the Orthodox Church in America’s Department of Christian Education, and from These Truths We Hold, published by St. Tikhon’s Seminary Press).

INTRODUCTION:

This year our community is transferring the Feast of St. Barbara to Sunday, December 5. In honor of our Patronal Feast we will be blessed with a pastoral visit by His Grace Gerasim, Bishop of Ft. Worth.  Anticipating this event, I would like to review – once again – basic protocol, how to conduct oneself personally and liturgically in the presence of a hierarch.  An expanded version of these fundamentals is located in the Church’s vestibule.     

WHAT WE SEE AND DO WHEN THE BISHOP ARRIVES:     

It is indeed, a very special occasion when a bishop comes to visit, although as far as Bishop Gerasim is concerned we probably should not use the word visit, since Ft. Worth is his Episcopal See. We will not greet him as an outside, foreign dignitary, but rather as a father in Christ, coming to be with his children. The same thinking, the same experience would apply when greeting Archbishop Alexander.

The faithful will greet His Grace Gerasim on December 5 at 9:30 am, at the front doors of the Church. It is proper that people gather early, awaiting the arrival of the bishop and not the other way around. We ask that everyone be in Church prior to the greeting:  9:15 or 9:20 am would be good.  Those with food for the reception should arrive a bit earlier if possible. People may also congregate in the hall to take photos.  As the greeting and procession gets under way, the faithful located in the hall should walk behind the bishop and clergy into the Church, and then remain in place for the vesting and/or the reading of the Hours, as well as for the Liturgy proper.

When the bishop enters the building, he will be met with both bread and salt, as well as a bouquet of flowers. These gifts are offered as signs of love, respect and hospitality. Throughout the service the choir and faithful will sing, multiple times in Greek, Eis Polla Eti Despota! “Many years to you, Master.” A more extended version will also be sung, translated: “Preserve O Lord, our Master and Bishop: Many years to you, Master.”

GREETING THE BISHOP PERSONALLY: 

When greeting the bishop personally – at coffee hour for example – before any formal conversation takes place, it is traditional to extend both hands for a blessing (right hand in the left), accompanying this gesture with the words, Master bless. The bishop will make the sign of the Cross, lay his hand in ours. We then kiss his hand.

Since Bishop Gerasim is (let’s say) a “regular” hierarch and not an Archbishop, when speaking to him directly one refers to him as, Your Grace. If speaking about him to someone else, one refers to him as, His Grace, or as, Bishop Gerasim.  One would begin speaking to an Archbishop, however, with the words, Your Eminence; a Metropolitan, Your Beatitude. 

Customarily, when receiving a hierarch into their midst, Orthodox Christians in America today maintain a balance between formalities, and experiencing the bishop as a father in Christ who desires to maintain a loving relationship with his flock.  We offer great respect and proper protocol.  We do so, though, with love, knowing that His Grace is “one of us;” together we strive to, “work out our salvation with fear and trembling,” as told to us by St. Paul.

With these things in mind, we look forward to Bishop Gerasim’s visit for the Feast of St. Barbara and to future visits by His Grace. 

An Epistle of Love

Archpriest Sergei Glagolev

During the Twelfth All-American Council (Sobor) held in Pittsburgh, July 25-30, 1999, Archpriest Sergei Glagolev asked His Beatitude Metropolitan Theodosius if he could address the brother clergy at a special clergy breakfast following liturgy. At the time, Father Sergei didn’t know that God would continue to bless him with so many years after, but he felt like this might be his last hurrah and he wished to make some final remarks to cherished friends and brothers, as well as words of encouragement to those just beginning the priestly ranks.

Father Sergei gave a most inspiring talk that focused on Love: Christian Love, Christ-like Love that all clergy must demonstrate within their pastorate. It was a stellar speech and one of those moments where not only did everyone listen in spiritual, spell-bound silence, but was delivered almost like a sacrament unto the hearers, words of love.

Later that day I asked Father Sergei if I could have a copy of his speech, which he gratefully gave me – with all of its corrected spelling, notations, and additions.

Here is that speech, a true epistle of love:

 - Archpriest John Memorich

(All-American Council 22: July 1999): 

Your Beatitude, most respected Archpastors and Bishops, beloved pastors and brothers in Christ: 

Christ is in our midst!

How good it is on this last day of the last All-American Council of this millennium for us to come together as the brotherhood of archpastors and pastors, to break bread together in “agape” – the meal of love – the logical extension of the Holy Eucharist we have celebrated together “in behalf of all and for all.” And may the Council end today with the warm brotherly embrace of one another – having been enabled by the Spirit’s grace not simply to know “about” each other, but to know each other more profoundly, perhaps even deeply enough to care.

Yet love – more especially Christian brotherly love – is always a risky business. Love (and this “knowing each other” is akin to love) makes us vulnerable. Love leads us to the Cross. There is no other way to pastor, let alone live the Christian life.

Many years ago, the late Archbishop John of San Francisco sent me as Chancellor of the Western States to confirm on his behalf a young priest as parish pastor. I could see that the parishioners seemed to like the young man, and so I was emboldened to ask one of the men on the Parish Council how the priest was doing during his first year in the parish. The man sighed and said, “Oh, he’s alright, I guess, but all he ever talks about is love.” What else is there to talk about, I remember thinking, God the Father having delivered us from the power of darkness and conveyed us into the Kingdom of the Son of His Love (Col. 1:13). “Owe no one anything except to love one another; for he who loves another has fulfilled the law…love does no harm to a neighbor; therefore love is the fulfillment of the law” (Rom 13:8,10). 

But I knew where that parishioner was coming from: all that talk about “knowing each other, loving one another,” made him feel vulnerable. Why not talk about the “rules” – surely, that feels more “religious:” what makes us more “Orthodox,” – the rules, you know: when to stand, sit, kneel and cross yourself, what not to eat and when, what text to use, what not to omit, how to dress, for whom you can or cannot pray – you know, the rules.

I invited the same Archbishop John to address the San Francisco Cathedral Sisterhood during one Great Fast – it was his Cathedral, and he knew the women well. He spoke for more than an hour about the meaning of Christian fasting. At the end, a cathedral lady stood up and protested, “But, your Eminence, you have not told us what we can or cannot eat!” With a deep sigh – and yet with a twinkle in his eye, the Archbishop answered, “Dear ladies, don’t eat each other.” [At this point the clergy all laughed loudly and Father Sergei said off the cuff, “It’s true, it really happened; you can’t make things like this up.”] “Above all things,” Saint Peter says to the newly baptized in Christ, “have fervent love for one another, for love covers a multitude of sins” (I Peter 4:8).

I remember reading for the first time the story of the Grand Inquisitor, in Dostoyevsky’s Brothers Karamazov while still in seminary in the 1940’s. You remember how furious the old Cardinal was over our Lord Jesus appearing in his city and upsetting his rule of law and order with all that sweet talk about beauty, love, and forgiveness. Our Lord answered his accuser’s tirade with the kiss of peace. In the end, it is not “heresy-cleansing,” but beauty that will save the universe. Christ is the Light, and in the beauty of His Light shall we see light.

We are pastors because we are called to be “people-persons.” Surely, we love liturgy as life, for in worship we are called into the very glory of Christ’s presence. But liturgy and life is also a relationship: to the Holy Trinity, to the Theotokos and all the angels and saints, and not least, a relationship to each other, to those who worship with us and those who do not, those within and without liturgy and life. Having offered up the whole cosmos as an act of love in Christ “in behalf of all and for all,” and having called to mind each and all, the faithful respond, “and all mankind!” Here we have to be mindful: I remember years ago how Charlie Brown so succinctly paraphrased a Dostoyevskian phrase: having had enough of Lucy, he cries out, “I love all mankind, it’s people I can’t stand!” It’s easy to love the presbyterium, the Brotherhood; it’s the “brother” who’s hard to take.

I read recently an excerpt from Saint John Chrysostom’s Johanine commentary on Our Lord’s restoration and commission of Saint Peter (John 21). “Simon, son of Jonah, do you love Me?” – our Lord asks Saint Peter thrice (thereby absolving the three-times denial). “Yes, Lord, You know that I love You,” Saint Peter replies thrice. “Then feed My Lambs. Tend My Sheep. Feed My Sheep.” Of course, Jesus knows Peter loves Him. Chrysostom says Our Lord here speaks of His own love for each and every member of His Precious Body the Church – and those who are yet to come, as well as those who are yet to turn away from their denial – for all, in behalf of all. Our Lord is saying to Saint Peter – and thus to all who pastor: Love Me – love My Sheep. Love Me – feed My Lambs. Love Me – tend to My Sheep. Love Me – feed My Sheep. If you love Me, you must love them with My love.  

Returning from the reconstruction of Saint Catherine’s Church of the Orthodox Church in America’s Representation in Moscow last month, our delegation stopped briefly in Helsinki for a visit with Metropolitan Leo and the vibrant Orthodox Church of Finland. The Finnish Orthodox woman who was guiding us on the Metropolitan’s behalf was giving us some insights into Finnish character. She remarked that Finnish representatives who are sent to Western Europe and North America have to take special courses in small talk and pleasantries because trivial conversation is not part of Finnish national culture. She demonstrated with an anecdote about a Finnish couple who was married for 48 years. One evening the wife burst into tears and could not be comforted. After much prodding by her bewildered husband, she blurted out that on their wedding day, he told her that he loved her, but has never said he loved her ever since. “Darling,” said the husband, “if I ever change my mind, I’ll tell you.”

As you know, Saint Herman, our first North American Saint, was from Valaamo in Finland (thus he was probably a man of few words). Yet you see how in Christ he adapted to the needs of his Native American people. For the cover of the Akathist of the Canonization of Saint Herman of Alaska in 1970, Father Vladimir Borichevsky chose a drawing of Saint Herman giving cookies he baked to delighted Aleut children. In Christ, he found ways to tell his new American family that he loved them. He showed them that he loved them. Of course, you know that no matter what we do, somebody is going to criticize. Father Borichevsky was lambasted. Of all the writings we have about Saint Herman, surely baking and giving cookies to delight children hardly depicts the sanctity of the man! It doesn’t? The critic completely missed the point, didn’t he. Didn’t he?

Please, dear brothers, don’t wait any longer to tell the flock Christ has entrusted to you, that you love them. Show them that you love them. And when they stray, gather them together, and bring them back to Christ. “Simon, son of Jonah, do you love Me? Then tend to My Sheep.”

I am an old man, and our Lord may not give me another chance to speak to you. Later, when people might ask what I had to say, tell them that all I ever talked about was love.

God bless you each and every one.

Pray for me, a sinner.

Thank you for your patience.

Archpriest Sergei Glagolev

Nativity of the Theotokos: September 8

Protopresbyter Alexander Schmemann

The Church’s veneration of Mary has always been rooted in her obedience to God, her willing choice to accept a humanly impossible calling. The Orthodox Church has always emphasized Mary’s connection to humanity and delighted in her as the best, purest, most sublime fruition of human history and of man’s quest for God, for ultimate meaning, for ultimate content of human life. 

If in Western Christianity veneration of Mary was centered upon her perpetual virginity, the heart of Orthodox Christian East’s devotion, contemplation, and joyful delight has always been her Motherhood, her flesh and blood connection to Jesus Christ. The East rejoices that the human role in the divine plan is pivotal. The Son of God comes to earth, appears in order to redeem the world, He becomes human to incorporate man into His divine vocation, but humanity takes part in this. If it is understood that Christ’s “co-nature” with us is as a human being and not some phantom or bodiless apparition, that He is one of us and forever united to us through His humanity, then devotion to Mary also becomes understandable, for she is the one who gave Him His human nature, His flesh and blood. She is the one through whom Christ can always call Himself “The Son of Man.”

Son of God, Son of Man…God descending and becoming man so that man could become divine, could become partaker of the divine nature (2 Peter 1:4), or as the teachers of Church expressed it, “deified.” Precisely here, in this extraordinary revelation of man’s authentic nature and calling, is the source that gratitude and tenderness which cherishes Mary as our link to Christ and, in Him, to God. And nowhere is this reflected more clearly that in the Nativity of the Mother of God.

Nothing about this event is mentioned anywhere in the Holy Scriptures. But why should there be? Is there anything remarkable, anything especially unique about the normal birth of a child, a birth like any other? The Church began to commemorate the event with a special feast…because, on the contrary, the very fact that it is routine discloses something fresh and radiant about everything we call routine and ordinary, it gives new depth to the unremarkable details of human life…And with each birth the world is itself in some sense created anew and given as a gift to this new human being to be his life, his path, his creation.

This feast therefore is first a general celebration of Man’s birth, and we no longer remember the anguish, as the Gospel says, “for joy that a human being is born into the world” (Jn. 16:21). Secondly, we now know whose particular birth, whose coming we celebrate: Mary’s. We know the uniqueness, the beauty, the grace of precisely this child, her destiny, her meaning for us and for the whole world. And thirdly, we celebrate all who prepared the way for Mary, who contributed to her inheritance of grace and beauty…And therefore the Feast of her Nativity is also a celebration of human history, a celebration of faith in man, a celebration of man. 

Sadly, the inheritance of evil is far more visible and better known. There is so much evil around us that this faith in man, in his freedom, in the possibility of handing down a radiant inheritance of goodness has almost evaporated and been replaced by cynicism and suspicion. This hostile cynicism and discouraging suspicion are precisely what seduce us to distance ourselves from the Church when it celebrates with such joy and faith this birth of a little girl in whom are concentrated all the goodness, spiritual beauty, harmony and perfection that are elements of genuine human nature. Thus, in celebrating Mary’s birth we find ourselves already on the road to Bethlehem, moving toward the joyful mystery of Mary as the Mother to God.  

Eis Polla Eti Despota! Bishop Gerasim of Ft. Worth

(Some of the following information taken from the Service Book of the Holy Orthodox-Catholic Apostolic Church, trans. Isabel Hapgood; oca.org; acrod.org; and from recent DOS communications.)

On Tuesday, May 18, 2021, the Holy Synod of Bishops of the Orthodox Church in America, meeting in their regular Spring 2021 Session, elected the Very Reverend Archimandrite Gerasim (Eliel) Bishop of Fort Worth, Auxiliary to His Eminence Archbishop Alexander and the Diocese of the South.  Currently, Archimandrite Gerasim is the Dean of St. Seraphim Orthodox Cathedral in Dallas and Administrator of the Diocese of the South.

CONSECRATION:

Bishop-elect Gerasim will be consecrated on the Feast of Ss. Peter and Paul, Tuesday, June 29, 2021 at St. Seraphim Cathedral.  Participating bishops will be greeted formally that day by clergy and laity at 9:00 am. A Hierarchical Divine Liturgy will follow, along with a reception. 

According to Canon I of the Apostolic Canons (4th century), the consecration of a bishop (the laying on of hands) must be accomplished by three or more hierarchs. On rare occasions two hierarchs may perform the consecration. The elevation of the candidate takes place early within the Liturgy, prior to the reading of Scripture. The timing of the consecration – before the Epistle and Gospel lessons – indicates the bishop’s main responsibility as a teacher of the Faith.  After the singing of “Holy God…” the bishop-elect kneels in front of the Altar table, touching it with his forehead.  The Book of the Gospels is opened and laid upon his neck, with the writing pointed downward.  The consecrating bishops place their hands on the Gospel and say the prayer of consecration, asking for the descent and grace of the Holy Spirit.  The new bishop is then clothed in the vestments of his office and presented to the people.  The faithful exclaim three times, “Axios!” (He is worthy!).  The Hierarchical Liturgy continues in normal fashion.   

The laying on of hands has Biblical foundations: Acts 1:15-26; Acts 6: 2-6; 1 Timothy 4:14 and 2 Timothy 1:6. Prior to the Liturgy on June 29, Bishop Gerasim will make a public Statement of Faith, and a public Profession of Faith the night before, just prior to Great Vespers.

ENTHRONEMENT:

The newly ordained will be Enthroned as Bishop of Ft. Worth on the Feast of the Synaxis of the Apostles, Wednesday, June 30, 2021 at St. Barbara Orthodox Church in Ft. Worth.  A Hierarchical Divine Liturgy will be celebrated that morning. The bishops will be greeted formally at 9:00 am with the traditional bread and salt, as well as flowers. Bishop Gerasim and Archbishop Alexander will officiate, along with additional clergy. The official prayer of Installation or Enthronement will take place at the end of the service. A Lenten reception will follow in the parish hall.

YOUR HELP NEEDED AND GREATLY APPRECIATED:

Preparations are being made for the Enthronement on June 30 at St. Barbara’s.  In the next week a cleaning date (prior to Pentecost) will be announced.  A set-up schedule (table and chairs) will also be announced as more information is received about visiting dignitaries.  We would like to have as well, a list of greeters and of reception (kitchen) crew members. A rehearsal for Altar servers might be possible with Dr. Vitaly Permiakov and Antwain Davis who will join us that week.  Your help in these areas will be most appreciated.  Thank you in advance.  Please see Fr. Basil or Matushka Christine for more details.

PARENTS:

Parents may wish to review with children the proper way of receiving a blessing from a Bishop.  When addressing directly Metropolitan Tikhon we say, “Your Beatitude…” When addressing directly Archbishop Alexander we say, “Your Eminence…”  When addressing Bishop Gerasim we will say, “Your Grace…” We simply extend both hands, placing the right hand (open) inside the left.  The bishop will then place his right hand in ours after making the sign of the Cross.  We then kiss his right hand.  Similar to when one receives a blessing from a priest. 

The following petitions may be used until the time of Archimandrite Gerasim’s consecration:

PRAYERS FOR THE BISHOP-ELECT:

Again, we pray thee, O Lord our God: through thy grace and compassion, have mercy on thy servant, Archimandrite Gerasim, Bishop-elect of Fort Worth. Fulfill all his petitions and forgive all his sins; accept his prayers and alms before the throne of thy dominion, and protect him from all enemies, both visible and invisible; deliver him from temptation, sorrow, danger, and distress; keep him firm in the faith, and grant him health and length of days. Let us all say: O Lord, hearken and have mercy.

O Master who lovest mankind, look down with a merciful eye upon thy servant, Archimandrite Gerasim, Bishop-elect of Fort Worth, and give ear to our prayer offered in faith, for thou thyself hast said, “All things whatsoever ye would ask in prayer, believing, ye shall receive.” Wherefore, though we are unworthy, yet we hope in thy mercy, and we beseech thee: Show mercy upon thy servant; fulfill all his good desires; keep him steadfast in the faith, and preserve him in peace, safety, honor, health, and length of days. Let us all say: quickly hearken and have mercy.