Modern Orthodox Wisdom

No eschatology will be faithful to the Christian message unless it maintains both the power of God over history and the task of man, which resides in the very real freedom which was restored to him in Jesus Christ for the building of the Kingdom of God.--+Fr. John Meyendorff "The Christian Gospel and Social Responsiblity" in Living Tradition pp. 190-1.

Good-bye to St. Mary (at least for now)

Today was a Sunday like any other. I woke up a little later than I wished because I had some problems sleeping. I gathered my materials and drove the 26 minutes to get to St. Mary to start Orthros at around 8:45 am. The week's tone was seven, not my favorite, but it can yield some good things. Moses and I chanted the service through with Brian Linnell doing some chanting and ended with the Great Doxology in Tone 5. As soon as I chanted the final troparion to begin the Divine Liturgy, I realized that this was going to be the last time that I would be at this chanter's stand where I have stood at every Vespers, Orthros, Paraklesis, Pre-Sanctified Liturgy, Weekday Divine Liturgy, Pascha for the past three years for the last time.

This chanter's stand has, more or less, become an extension of my very self. It was at the chanter's stand where my godfather, Fr. Aaron Warwick, chanted the very first Great Vespers on a Saturday night in July of 2005 which set me along on my journey. After his departure in June of 2006, I took up his burden and began chanting myself for almost every office and liturgy the church offered.

That's not to say that chanting was the only thing I did at St. Mary. I was the Teen SOYO advisor for the past two years, I managed the bookstore, I was on the cleaning committee and was part of the powerful ways and means committee. Knowing that my time was short here, I stopped my involvement right away with these other ministries, except for the bookstore, simply because I am a biblophile. These were all worthy things to be a part of. And I would like to think that I contributed and did well with those ministries for the glory of our Lord. But I will miss most of all coming to an empty church in the evening or in the morning, lighting the oil vigil lamps on the iconostasis, saying the prayers in front of the icons, lighting the censer for Fr. Don, setting up the icon of the feast (if necessary) and preparing to worship the One God in Trinity in purity and in truth.

Today, I leave all that, at least for the present. Hopefully, come January, at the latest, I will return. But my situation in life is such that I cannot remain in Omaha and I cannot remain with my spiritual family and my spiritual home for the past four years. It is hard to leave.

Most people did not know of my impending departure. I didn't really want them to know. Too much of me already is humiliated that I have asked for help and I didn't want to call any further attention to the despondent state that I find myself in. So I walked out of the church today, venerated the icon of the Theotokos which is in the Narthex and drove away not to return...for awhile.

A tribute then to my friends who have made all the difference in these past four years.

Fr. Don: You are my spiritual father and a spiritual son could not ask for better. I enjoyed our many theological talks, our confessions and even our golf outings. You have inspired me and given me hope that no matter what my sins are and how numerous they be that I have been lifted up from my infirmities by the blood of our Lord Jesus Christ. I thank you for all the trust you have placed in me these past years. I shall remember fondly how many times just you and I would chant services together (those were the days) and I thank you for even letting me chant in Greek.

Kh. Maggie: Fr. Don has said it many times that behind every good priest is a good priest's wife. That definitely applies to you. In many ways, you are the glue that holds this parish together and your work, though not readily seen, is readily felt and appreciated.

Fr. Aaron and Gwen: Though you are gone, I will never forget you and how you steered me on the right course. I know that you particularly enjoyed how much entertainment I could provide for you and I thank you for helping me loosen up, if only a little bit. It has been a great privilege and pleasure to be your friend and to see your own children grow up.

My fellow chanters, Moses, Holly, John: It has been a great pleasure to chant with all of you. If I've become a better chanter, it's been mainly because of your help and assistance. I've learned so much about Byzantine chant from all of you and I hope that I have not embarassed you up at the chanter's stand. I hope that when I return, you will allow me to stand with you again and sing the hymns to our Lord.

Mimi Oldenhuis: I remember when I first started with the choir. It was Thomas Sunday of 2006. Even the first time, it felt like I was up there for years. The beautiful music just seemed to be a natural part of me. Thank you for your dedication and thanks for thinking so highly of me. I must confess it was because of you that I stayed up there when I was so frustrated and wanted to quit. I also appreciate how you and Frank helped me out of my little transportation problem back in April-May. I will pay it forward, I promise.

Jessica Mannion: What can I say Jessi? We spent a good deal of time together and though things didn't work out (and I think you and I are both glad that it didn't), you helped me to budge out of my shell and to experience something that I thought was to be forever absent from my life. I wish you well as you are now a mother to little Justin.

Rachel Ream, Nathaniel and Tommy: Rachel, it is been a pleasure to know you. You're one hell of a cook and I always looked forward to seeing you at church. You and your husband, Jason, have shown me much generosity and I feel that I have not adequately repaid that. I thank you for allowing me to spend so much time with Nathaniel and Tommy. How they have both grown! Though I know well that having children is not in my future, I thank you for at least allowing me little glimpses of being a parent with them.

Holly and Hannah: You two are trouble. It's as simple as that. And I suppose that is just the inevitable consequence of being daughters of a priest--you're always trying to shake the good preacher daughter label. But, you are two of the kindest people I know and that can only result from the fact that you have such good parents.

Josh Harrison: Well, my godson, you'll have to get by without me for awhile, but you never needed me really. You are very mature in the faith and very dedicated and you put most lifelong Christians to shame with your devotion to our Lord. It has been my pleasure to work with you in the bookstore and to stand by you when you were chrismated and received the mysteries for the first time. But, above all, you have been my friend, a very good one. I thank you for your hospitality that you have shown me.

Phil and Natalie: Teen SOYO is in very good hands, better than when I assumed the post. It has been a great pleasure to be your friends and to hang out with you. You are always so happy together and that is such a great gift especially when we see the ravages of failed relationships so rampant in our culture around us. I pray that you continue to be a beacon of what a good, true, Christian marriage really is.

Brian: I wish we could have done music night sooner; that was too much fun. I've always enjoyed our intellectual talks on a myriad of subjects. And I continue to appreciate your many thoughtful suggestions with my musical composition. I will continue to defer to your acumen.

The teens: I have enjoyed watching you guys grow up and mature. Being advisor to SOYO was both a burden and a joy. I know I come off as a bit inflexible, but such is the way I am. It may not be the only way to achieve things in life, but it works for me. I am saddened that I have to depart and will not be able to see you continue to grow. You have tried my patience, made me laugh. You have made me run the gamut of emotions, but that's not a bad thing.

St. Mary Parishioners: Rest assured that all of you have left some indelible mark upon me. You have received me into your family and I thank you for it. Pray for me as I pray for you.

So, St. Mary Antiochian Orthodox Church in Omaha, NE...fare thee well!

Church--redefined

On my way home this evening, I passed by the local evangelical megachurch where, on its marquee, there was displayed this phrase: CHURCH--REDEFINED. All I could think to myself, "I hope not."

This marquee has lots of these little tidbits which emphasize just how much in theologically poverty this particular church is, especially if they have to revert to "catch-phrase" theology, exemplified by other mantras such as "WWJD" and "I'm saved", etc.. Now, I'm sure I know what they mean by it: that they are a church which is contemporary and doesn't hold to certain dogmas beyond those of a political nature (anti-abortion, anti-homosexual marriage, pro-prayer in schools, etc.). In other words, it's all about Jesus...whatever that means to them.

We are in a crisis as a society. We are constantly redefining ourselves, our words, our phrases, our everything to the point that what we no longer mean what we say. We've been in this schizophrenia for awhile now. I don't know when it began, but I think a major benchmark was when President Clinton gave the country a run for its money when the word "is" was subject to extreme legal, lexical and colloquial scrutiny. But, there are a great many churches that are redefining themselves to the point that they cannot be called churches anymore.

If we look at the term ecclesia, which is the Greek (and later adopted by Latin) for church, as St. Paul used it, we will note that the church is comprised of those who are "called out." The Church is one body comprised of those who are "called out" from the world. As the Gospel frequently reminds us as does St. Paul, we are to be in the world but not of it (cf. John 15:19; Romans 12:2). We are to leave the world behind us, we are to be transformed as members of the Body of Christ, we are to be changed, no longer living in our world of sin, but living in the Kingdom of our Lord, Jesus Christ.

Whatever ceremonies a church adopts, whatever Liturgy it serves (if any), whatever sacraments are observed, if church is redfined so that it is no longer comprised of those whom Christ has called out of sin with his precious blood, then there is indeed no church for Christ is no longer the center.

I'm not advocating for dropping the Liturgy (those of you who know me, know that I will NEVER call for that) or anything else in the life of the Church, but for these "catch-phrase" evangelical churches and even for mainstream churches as well, if redefined means (and I'm not saying it means this for the particular church I drove by today) that Christians are not called out by Christ, then the only alternative is egoism. Church has not been redefined, it has been utterly destroyed.

September 24--Commemoration of the Protomartyr Thekla

Today, September 24, the Holy Orthodox Church commemorates Thekla, the Protomartyr and equal to the Apostles. She was from the city of Iconium. Whenshe was eighteen years of age, she was instructed in the Faith of Christ and the hope of the resurrection by the Apostle Paul, whom also she followed, forsaking her betrothed and espousing a life of virginity for the sake of the Heavenly Bridegroom. Having preached Christ in various cities and suffered many things, she reposed in Seleucia of Cilicia at the age of 90. Through her prayers, may our souls be saved--from the HTM Great Horologion

IN THE STRUGGLES OF YOUR CONTEST, YOU TRAMPLED THE ENEMY UNDERFOOT, MOST BLESSED THECLA! AS AN ATHLETE, YOU CRUSHED HIS WILES! YOU FLED FROM THAMARIS AND WERE WEDDED TO YOUR TRULY BELOVED CHRIST. COMPANION OF PAUL AND FELLOW-SUFFERER WITH STEPHEN: SINCE YOU HAVE BOLDNESS, FIRST MARTYR OF CHRIST AMONG WOMEN, DELIVER OUR SOULS FROM DANGER, AS WE CELEBRATE YOUR ALL-GLORIOUS MEMORIAL IN FAITH!--Doxasticon at Psalm 140 for Vespers

YOU WERE ENLIGHTENED BY THE WORDS OF PAUL, BRIDE OF GOD, THECLA, AND YOUR FAITH WAS CONFIRMED BY PETER, CHOSEN ONE OF GOD. YOU BECAME THE FIRST SUFFERER AND MARTYR AMONG WOMEN, BY ENTERING INTO THE FLAMES AS INTO A PLACE OF GLADNESS. FOR WHEN YOU ACCEPTED THE CROSS OF CHRIST, THE DEMONIC POWERS WERE FRIGHTENED AWAY. ALL-PRAISED ONE, INTERCEDE BEFORE CHRIST GOD THAT OUR SOULS MAY BE SAVED.--Troparion for St. Thekla

GLORIOUS THECLA, VIRGINITY WAS YOUR SPLENDOR, THE CROWN OF MARTYRDOM YOUR ADORNMENT AND THE FAITH YOUR TRUST! YOU TURNED A BURNING FIRE INTO REFRESHING DEW AND WITH YOUR PRAYERS APPEASED PAGAN FURY, FIRST WOMAN MARTYR!--Kontakion for St. Thekla

Is this a satanic cross?

Apparently, some people regard the bar Orthodox Cross as a symbol of Satan. We Orthodox have some work to do.

I don't think a title conveys what is going on here

As much as I complain about the Liturgy in the EO, that it's not reverent enough, that too much is omitted, that there is such a rush to get things done, etc. at least we haven't descended to this point...and I hope we never do.

Patristic Wisdom

Does the struggle against the Devil ever cease? The Devil is called a lion and a dragon: a lion because of his violence, a dragon for his treachery. A lion rages openly, but a dragon secretly lies in wait. In the early days the Church fought against the lion; now, her battle is with the dragon. But, as the lion was conquered, so the dragon is conquered. What is the strength of a lion against that lion of which it is written, “The lion of the tribe of Juda has overcome”?
Morever, what is the strength of a dragon against the death of the Lord who hung a serpent on a cross? He triumphed over death which the Devil had craftily inflicted upon man. When Moses in the desert fastened a serpent up on the cross,everyone who had been bitten by a serpent and looked upon this one was cured. Similarly, everyone who has been bitten by the craft of Satan should look upon Christ hanging on the cross, for there death was slain. The Lord always lives, but He was clothed with
death in order to kill it. Death could not die, except in life. Just as bitterness does not disappear except in sweetness, nor cold except in warmth, so death is not dead except in life.--St. Caesarius of Arles

It's back!

That's right, the annual St. Mary Orthodox Church Middle East Food Faire is back! For the past two years, in October, St. Mary Orthodox Church has treated local Omaha residents and out-of-towners to delicacies from the Middle East to wow your taste buds and leave you coming back for more.

If you're in the Omaha area on Sunday, October 19 from 12:00--6:00 pm, please come out to St. Mary and enjoy some good Middle Eastern cooking. There will be kibbe, zata, fataya, grape leaves, cabbage rolls and always good tasting baklava, the way only the Arabs make it. Are you a vegetarian? No problem! There will be couscous, tabouli and fataya, grape leaves and cabbage rolls are just as good without the meat in them!

We look forward to seeing you. Contact and ticket information is on the flier. Thank you.

This bugs me

Call me a liturgical purist or just anal retentive, I don't care. One of the underlying characteristics about the worship of the Eastern churches is that the worship is conducted while standing. Most Orthodox do not, or cannot, stand for the entire Liturgy, which for some people is completely understanding, but for healthy people, there really is no excuse. To sit is to assume a position of comfort and it makes one lazy and slothful especially when you are to be praying. Besides, everyone knows the expression "Think on your feet." Well, your response time improves by more than 20% when you are standing and that is especially useful in prayer. I know that I really should only be concerned for myself, but I get irritated when sitting is preferred and then I'm told it's allowable because it's an Antiochian tradition, which is code for, we're modern and hip so we don't have to do it the old way. I know I will always be on the losing side of this battle, but I will continue to fight. Here is a brief list of when people generally sit when the congregation SHOULD be standing during Liturgy or any of the offices.

1) The Litanies. You are asking our Lord and God and Saviour for mercy and forgiveness. How does the sitting position convey that you are sincere and earnest for mercy for your sin-laden soul? Stand up!

2) The Six Psalms at Orthros (Matins). I grant that very few people ever come to Matins on a Sunday or a feast day, but when we serve Orthros in the evening during Holy Week for the following day, or on Christmas Eve (which shouldn't be done anyway), you should be on your feet. The six Psalms are 3, 37, 62, 87, 102 and 142. In our tradition, one should stand for these Psalms with heads bowed. Making of the sign of the Cross at the break between pslams 62 and 87 when we chant "Glory be..." and "Alleluia" is wrong becuase we should be focussing on our sinfulness and the mercy of God. These are the psalms that our Guardian Angel will read at the Last Judgment when we stand before the Dread Judgement seat of Christ. You should be preparing for that awful day. You're not going to find a chair for you to sit in when Christ is presiding. Stand up!

3) Any time the priest censes. Whenever the priest comes out of the Holy Doors whether at Psalm 140 for Vespers, the imperial psalms and troparia of Matins, the singing of the ninth ode (Magnificat) at Orthros, the final censing of the Proskomeide (preparation of the gifts), the Cherubimic Hymn, etc. you should stand and have your head bowed. You are an icon of Christ. As the priest censes the icons on the iconostasis in the front of the sanctuary, so he also censes you. Why? So that your prayer will be uplifted to God. It is also improper to make the sign of the Cross as this happens. Stand up!

4) Whenever the priest blesses you in the name of the Trinity. Stand up!

5) During the reading of the Gospel and the Alleluia verses. Stand up!

6) During the Cherubimic Hymn and the Anaphora. Stand up!

7) The Little Entrance (with the Gospel) and the Great Entrance. Stand up!

8) The Lord's Prayer. Stand up!

9) The pre-communion prayer of St. John Chrysostom. Stand up!

How does that old Protestant hymn go? Stand up, stand up, stand up for Jesus? If you get tired, sit down. Christ doesn't expect you to kill himself for the sake of the Liturgy, but if you have the wherewithal and the strength, you should stand and make a little room for sitting as possible.

Also, as a side note, it is also improper for one light candles and venerate the icons as the priest is censing.

Why has this lack of liturgical etiquette crept into Orthodox Churches (not all of them mind you)? It's probably because of a lack of good catechesis and education of the faith (especially among the cradles, though the converts are to blame as well). There's probably also a hint of Orthodox trying not to appear as radically different from the typical American mainstream Christianity. Whatever the reason may actually be, just stand up. For people who complain consistently that they "don't get much out of the service", this may be the prescription to cure that malady.

The Modern Job

Today on September 20 in the Holy Orthodox Chruch we commemorate our father among the saints, holy Great-martyr Eustathios, Theopiste his wife, and their two sons Agapios and Theopistos.


Eustathios, before his baptism, was an illustrious Roman general named Placidas in the second century. While hunting in the country one day, he was converted to the Faith of Christ through the apparition of an uncommonly majestic stag, between whose antlers he saw the Cross of Christ, and through which the Lord spoke to him with a human voice. Upon returning home, he learned that his wife Tatiana had also had a similar vision. They sought out the Christian Bishop and were baptized, Placidas receiving the name Eustathios, and Tatiana the name Theopiste; their two sons were baptized Agapios and Theopistos. The family was then subjected to such trials as Job endured. When the family refused to sacrifice to the idols—a public sacrifice from which no Roman general could be absent—the Emperor Hadrian had them put into a large bronze device in the shape of a bull, which was heated with fire until they died. When their holy bodies were removed, they were found to be without harm. The martyrs suffered in the year 126. By the intercessions of Thy Saints, O God, have mercy on us. Amen.

Thy Martyrs, O Lord, in their courageous contest for Thee, received as the prize the crowns of incorruption and life from Thee, our immortal God. For since they possessed Thy strength, they cast down the tyrants and wholly destroyed the demons’ strengthless presumption. O Christ God, by their prayers, save our souls, since Thou art merciful. --Troparion to the Saints, Tone 4

Does the Liturgy work?

I have to commend Fr. Peters over at his blog, Pastoral Meanderings for his incisive comments regarding the Liturgy. As Orthodox, we are relatively immune from the so-called "Worship Wars" which have torn at the heart of various Protestant denominations, including the LCMS (Lutheran Church-Missouri Synod), into which I was born, baptized and confirmed. The LCMS is definitely divided among those who practice and pray the traditional Liturgy and those who would prefer to do whatever they want. Liturgy was relegated to the status of adiaphora (open question) by a great many LCMS pastors to the point that almost no Lutheran churches served the traditional Liturgy because they would give in to demands that the traditional Liturgy no longer spoke to the mass of people.

Fr. Peters knocks this out of the park. Even for Orthodox who insist that we need to get rid of the traditional Liturgy of St. John Chrysostom and replace it with something shorter (because 1.5 hours is way too much), Fr. Peter addresses their complaint thus:

Is it [i.e. Liturgy] working? If the Church is still here, if people are still being fed the Word and Supper of the Lord, if sins are still being forgiven, if creed still invites confession of faith before the world, if sermon still conveys the whole truth of God's Word and if music still speaks the story of Jesus (and not our own personal stories), then it IS working -- better than we know -- to keep us on that narrow path that leads us to life everlasting in Jesus' name.

You can tell Fr. Peters is Lutheran. But these words are applicable still.

Modern Orthodox Wisdom

Even though they have become spirits of darkness, the fallen angels remain creatures of God, and their rejection of God represents a despairing intercourse with the nothingness they will never find. Their eternal descent towards nothing will have no end.--Vladimir Lossky, "Mystical Theology of the Eastern Church" p. 129.

Patristic Wisdom

Never separate yourself from the Church. For nothing is stronger than the Church. Your hope is in the Church alone; your salvtion is inside the Church only, your refuge is the Church. She is higher than the heavens, and wider than the whole earth. She never grows old, but is always full of vigor and vitality. Holy Scripture (which would not even exist were it not for the Church), when pointing to Her strength and stability caller her an unshakeable mountain.--St. John Chrysostom, On Eutoprios, Homily 2.6

Patristic Wisdom

[The Will is] a natural force which tends toward that which is conformed to nature, a power which embraces all the essential properties of nature.--St. Maximos the Confessor

Thus, according to Lossky (Mystical Theology of the Eastern Church), freedom of choice is an indication of the imperfection of man, a limitation of our true freedom since perfect nature goes towards what is good naturally.

Modern Orthodox Wisdom

In spite of the fact that creation is of God and essentially good, the devil at the same time has parasitically transformed this same creation of God into a temporary kingdom for himself. The devil, death and sin are reigning in this world and not in another. Both the kingdom of darkness and kingdom of light are battling hand to hand in the same place. For this reason, the only true victory over the devil is the resurrection of the dead.--Fr. John Romanides "Original Sin according to St. Paul," St. Vladimir's Seminary Quarterly 2:1.

St. Euphemia--September 16

YOU ARE ADORNED WITH VIRTUES, ALL-GLORIOUS EUPHEMIA! YOU ARE RADIANT WITH REASON; YOU ARE MYRRH POURED FORTH IN THE HEARTS OF THE FAITHFUL! YOU ROSE FROM THE EAST AS A SHINING STAR. YOU TAUGHT THE ASSEMBLY OF THE HOLY FATHERS BY THE VISITATION OF THE HOLY SPIRIT. DO NOT CEASE TO BESEECH THE LORD FOR US THAT HE MAY SAVE OUR SOULS!--Doxasticon at Psalm 140 at Vespers

YOUR LAMB EUPHEMIA, O JESUS, CALLS OUT TO YOU IN A LOUD VOICE: I LOVE YOU, MY BRIDEGROOM, AND IN SEEKING YOU I ENDURE SUFFERING. IN BAPTISM I WAS CRUCIFIED SO THAT I MIGHT REIGN IN YOU, AND DIED SO THAT I MIGHT LIVE WITH YOU. ACCEPT ME AS A PURE SACRIFICE, FOR I HAVE OFFERED MYSELF IN LOVE! BY HER PRAYERS, SAVE OUR SOULS, SINCE YOU ARE MERCIFUL!--Troparion to St. Euphemia

Today the Holy Orthodox Church commemorates St. Euphemia, the Great Martyr. The Holy Great Martyr Euphemia the All-Praised was the daughter of Senator Philophronos and Theodosia, both of whom were Christians. She suffered for Christ in 304 in the city of Chalcedon, on the banks of the Bosphorus opposite Constantinople.

Chalcedon Governor Priscus circulated an order to all the inhabitants of Chalcedon and its surroundings to appear at a pagan festival to worship and offer sacrifice to an idol of Ares, threatening grave torments for anyone who failed to appear. During this festival, forty-nine Christians hid in a house where they secretly attended services praising the One True God.

The young maiden, Euphemia, was also among those praying there. Soon the hiding place of the Christians was discovered, and they were brought before Priscus to answer for themselves. For nineteen days, the martyrs were subjected to various tortures and torments, but none of them wavered in their faith nor consented to offer sacrifice to the idol. Governor Priscus, beside himself with rage and not knowing any other way of forcing the Christians to abandon their faith, sent them for trial to the Emperor Diocletian. Priscus kept the youngest, Euphemia, hoping that she would renounce her faith if she were all alone.

St. Euphemia, separated from her brethren in faith, fervently prayed to the Lord Jesus Christ that He strengthen her in her impending ordeal. At first, Priscus urged her to recant, promising her earthly blessings, but then he gave the order to torture her. St. Euphemia was tied to a wheel with sharp knives. She prayed aloud, and the wheel stopped by itself. An angel of the Lord came down from Heaven and removed Euphemia from the wheel and healed her wounds. She gave thanks unto the Lord with gladness.

Not perceiving the miracle that had occurred, Priscus ordered soldiers to take Euphemia to a red-hot oven. The soldiers, seeing two fearsome angels in the midst of the flames, refused to carry out the order and became believers in God. Boldly proclaiming that they too were Christians, these solders, Victor and Sosthenes, bravely went to their martyrdom. During their execution, they cried out for mercy to God, asking that the Lord receive them into the Heavenly Kingdom. A heavenly voice answered their cries, and they entered into eternal life.

St. Euphemia was cast into the fire by other soldiers, but, with the help of God, she emerged unharmed. Ascribing this to sorcery, Governor Priscus gave orders to dig a pit, and filling it with knives, he had it covered over with earth and grass, so that Euphemia would not notice the preparation for her execution. St. Euphemia remained safe, easily passing over the pit.

Finally, she was sentenced to be devoured by wild beasts at the circus. Before her execution, St. Euphemia implored that the Lord deem her worthy to die a violent death. But none of the beasts, having been set loose in the arena, attacked her. Finally, one of the she-bears gave her a small wound on the leg, and immediately the Holy Great Martyr Euphemia died. Immediately following her martyrdom, an earthquake occurred, and the guards and the spectators ran in terror. St. Euphemia’s parents were able to take her body and reverently buried it not far from Chalcedon.

Later, a majestic church was built over the grave of Great Martyr Euphemia. The Fourth Ecumenical Council held its meetings there in 451 where Great Martyr Euphemia confirmed the Orthodox confession in a miraculous manner and exposed the Monophysite heresy. (Details of this miracle may be found on July 11.)

With the taking of Chalcedon by the Persians in 617, the relics of Euphemia were transferred to Constantinople. During the Iconoclast heresy, the reliquary with her relics was thrown into the sea. However, pious sailors recovered them, and the relics were afterwards taken to the Island of Lemnos. In 796, they were returned to Constantinople.--from Antiochian.org

By her intercessions, O Lord Jesus Christ our God, have mercy upon us and save us!

Hymns of the Day--September 15

MOSES PREFIGURED YOU, O PRECIOUS CROSS WHEN HE STRETCHED OUT HIS HANDS ON HIGH PUTTING AMALEK THE TYRANT TO FLIGHT. YOU ARE THE BOAST OF THE FAITHFUL AND HELP OF THE SUFFERING, GLORY OF THE APOSTLES, CHAMPION OF THE RIGHTEOUS, THE PRESERVER OF ALL THE SAINTS! BEHOLDING YOU RAISED ON HIGH CREATION REJOICES AND CELEBRATES, GLORIFYING CHRIST WHO IN HIS INFINITE GOODNESS HAS JOINED TOGETHER THROUGH YOU THAT WHICH WAS DIVIDED.--Aposticha at Vespers

THE WORDS OF MOSES THE PROPHET HAVE BEEN FULFILLED, O GOD: YOU WILL SEE YOUR LIFE HANGING BEFORE YOUR EYES! TODAY THE CROSS IS EXALTED, AND THE WORLD IS FREED FROM ERROR! THE ENDS OF THE EARTH GREATLY REJOICE! THEY SING YOU DAVID'S PSALMS WITH LOUD CLASHING CYMBALS: YOU HAVE ACCOMPLISHED SALVATION IN THE MIDST OF THE EARTH, O GOD! YOU HAVE SAVED US THROUGH YOUR CROSS AND RESURRECTION, FOR YOU ARE GOOD, AND THE LOVER OF MANKIND. GLORY TO YOU, ALL-POWERFUL LORD!--Doxasticon at the Aposticha for Vespers

SAVIOR, YOU WILLED TO SUFFER DEATH AND THE CROSS, FIXING IT IN THE MIDST OF THE EARTH. WHEN IT WAS YOUR GOOD PLEASURE THAT YOUR BODY BE NAILED, THE SUN HID ITS RAYS! BEHOLDING THESE THINGS, THE THIEF ON THE CROSS HYMNED YOU, CRYING OUT: REMEMBER ME, O LORD! BELIEVING, HE RECEIVED PARADISE!--Sessional Hymn after the Second Kathisma at Orthros

Thoughts on Communion

The issue of how often the people should partake of our Lord' body and blood is a hot button issue across not only the Orthodox Churches but of other Christian confessions as well. In some "high-church" Protestant bodies, the Liturgy with the Eucharist may only be offered two Sundays a month and on some other holy days. With Orthodox, it is not a question about when the Liturgy is offered since it is offered every Sunday and every Holy Day. But how often should people partake? Some will do so only once or twice a year. Others will do so only as they come near the end of their earthly life. Still others may not do so because of excommunication or inadequate preparation (through fasting, confession and prayer). There's no shortage of reasons as to why people should not present themselves at the Lord's table. But even if one is thoroughly prepared and in good (earthly) healthy, there may still be hesitation. There has been an effort over the past 25 years or so among the Orthodox to encourage frequent communion at all chances. Famous monastics and theologians on the Holy Mountain have come out on both sides of the issue. Here is what Fr. Philotheos Zervako, an Athonite monk and spiritual son of St. Nektarios of Aegina says:

Of this heavenly bread some people out of disbelief and impiety do not partake at all, while other out of ignorance, poverty of faith [Matt. 17:20], negligence and lack of true and pure love towards God, partake of it once, twice, or four times a year. Yet even during these few times, they commune out of habit, because most of them draw near without fear, fait and love ["With fear of God and with faith and love draw near," Divine Liturgy of St. John Chrysostom]. It is sorrowful and worthy of many lamentations that the priest comes out to the beautiful gate, to invite the Christians to commune and no one comes to commune...Where have we ended up! At least a few of the God-fearing Christians ought to commune at each liturgy...May the all-good God enlighten, awaken and arouse everyone from the sleep of sloth and negligence. Then, when we have repented and been cleansed by repentance and confessions, let us draw near with fear, faith and love to our pure God and become worhty heirs of His eternal and unending life and kingdom. Let no one who is unrepentant like Judas dare to approach the mystical table so that he not be burnt up and handed over to the eternal fire...

Father Philotheos does appear to want Christians to frequently commune, but NOT at the expense of repentance and confession. We are exhorted by St. Paul to examine ourselves before partaking. In other words, there has to be some work involved. Too many people, and I know a few, partake at every Liturgy because they feel they are simply entitled. These are the Christians who arrive late, never stay for the entire Liturgy and usually behave in irreverent manner during the time that they are there. At the same time, there are some good, repentant Christians who are truly prepared but do not commune. They feel it is something so special that to partake of it multiple times will diminish its importance and its efficacy. That is a dangerous thought! God's grace is diminished because we partake of it often?

Clearly, both extremes need to be avoided and are dangerous. Fr. Philotheos, in true Orthodox fashion, is speaking holistically. The Eucharist simply does not stand alone. It is a gift of God but one that requires us to make some effort. Are we ever truly worthy? No. The priest cries out "Holy things are for the Holy" to which the congregation responds "One is Holy; one is Lord: Jesus Christ to the glory of God the Father. Amen." We are never worthy, only Christ is, but he has made us worthy. And he has made us worthy to partake of the holy mysteries by participation in His other mysteries, namely baptism, chrismation and confession! No one who is not baptized and christmated receives communion! So, why should confession also not be a prerequisite especially when we are conscious of very grave sin. Can we enumerate all of our sins! No, but we try and that is why the priest at the end of our confession says that our sins, those we have said and those we have failed to confess whether through ignorance or forgetfulness or whateeve reason.

Communion is the greatest mystery of all. We are told Adam and Eve walked with (pre-incarnate) God in the Garden of Eden. We have the opportunity to "walk" with God in a very intimate way as he dwells in us and we in Him. We should never assume it as a given; we should prepare. We should do so frequently and always with fear and love of God.

A Sermon on the Exaltation of the Cross by a Western Orthodox

In the lesson which was read to us, dearly beloved, we
heard about the time when the people were destroyed in
the desert by serpents or basilisks, because of the pride
of the Jews and their murmuring against the Lord.[Numbers
21:9] Moreover, the Lord commanded Moses to make a
brazen serpent and hang it on a tress, so that anyone who
had been struck might look on it and be healed from death.
Although this serpent seems to be quite wonderful, dearly
beloved, still it prefigured the Incarnation of the Lord.
Perhaps this thought might seem difficult to some men, if
the Lord Himself had not spoken in the Gospel. Thus He
said: “As Moses lifted up the serpent in the desert, even so
must the Son of Man be lifted up.” [John 3:14] That brazen
serpent was then hung on a pole, because Christ was to be
hung on the cross. At that time whoever had been struck by
a serpent looked on the brazen serpent and was healed. Now
the human race which was struck by the spiritual serpent,
the devil, looks upon Christ with faith and is healed. If a
man had been struck and failed to behold that brazen
serpent, he died. So it is, brethren: if a man does not believe
in Christ crucified, he is slain by the poison of the devil.
Then, a man looked at the dead serpent in order to escape
the live one; now, if a man wants to avoid the devil’s
poison, he looks on Christ crucified.

By suffering death unjustly, Christ payed what Adam
justly owed. The latter stretched out his hand to sweet
fruits, the former extended them to the bitter cross; the one
points out the tree of death, the other the tree of salvation.
The one lifted himself up against God and fell; Christ
humbled Himself in order to raise up all men. Adam brought
death to everyone, Christ restored life to them all. At that
time each one who looked on the brazen serpent was healed
of the poisonous serpents. The brazen serpent which was put
on a tree overcame the poison of the living serpents; when
Christ hung on the cross and died, He suppressed the ancient
poison of the devil and freed all men who had been struck by
him.

O blessed cross which makes men blessed! O cross, from
which such great and wonderful fruits are gathered! The
fruit of the cross is a glorious resurrection. This fruit of the wood
is truly planted “near running water,” [Psalm 1:3] for Baptism is
always joined to the cross. However, this wood produced “its
fruit in due season,” at the Lord’s Resurrection. It will do so
again when He appears from heaven, “is seen on earth,” and with
the dazzling sign of the cross preceding Him, comes from above.
Then, the bodies of all men who are buried will rise again, and
then, “The faithful shall exult in glory.” Then those who are not
confounded now because of the cross of their King and Lord but
rather glory in it, “shall sing for joy upon their couches.” [Ps.
149:5] To Him is honor and glory together with the Father and
the Holy Ghost world without end. Amen.--Caesarius of Arles

Exaltation of the Holy, Precious and Life-Giving Cross

"O Lord, save Thy people and bless thine inheritance, granting to Thy people victory over all their enemies. And by the power of Thy Cross, preserve Thine estate."--Troparion of Exaltation of the Holy Cross

"Rejoice, life-giving Cross of hte Lord, thou never-conquered battle-trophy of piety, support and staff of the faithful, the wall surrounding the Church, and the door that leadeth into Paradise. Through thee hath corruption been made to vanish and be no more; death's mighty powerhath vanquished and swallowed up, and we have been raised from the earth to celestial things. O truceless foe of demons, and our weapons invicible, thou ar the glory of Martyrs and the true adornment of all the Saints, calm port of salvation, that which granteth the great mercy of God unto the world."--Aposticha at Great Vespers of the Feast

"O strange wonder, great and marvellous! Today, the life-bearing Tree, the all-holy and precious Cross, being lifted up on high his made manifest openly. All of the ends of the earth give glory now and all the demons are sorely terrified. O what a gift this is, kindly granted to us mortal men, O Christ! Whereby save our souls, since Thou alone art merciful."--Praises at Orthros of the Feast

"Before Thy Cross, we bow down in worship, O Master and Thy Holy Resurrection, we glorify."--Anti-trisagion at Liturgy for Feast of the Exaltation of the Cross

"Today the Tree of Life, raised up from the hidden recesses of the earth, confirmeth the Resurrection of Christ, Who was nailed upon it. And raised on higy by priestly hands, it declareth His Ascension into the Heavens, whereby our nature lifted from its fall to earth, becometh a citizen of the Heavens. Wherefore, lt us cry in thanksgiving: O Lord, Who was lifted up upon the Cross, and through it hasst lifted us up with THyself, vouchsafe the joy of Heaven unto us who sing Thy praises."--Sticheron in Tone 6 for the Adoration of the Cross

Modern Orthodox Wisdom

"There is no difference in our love for God than for our worst enemy."--Fr. Stephen at the homily today for Forefeast of the Exaltation of the Precious and Life-Giving Cross.

Looking for monasticism in all the right and wrong places

There is little doubt among Orthodox Christians and non-Orthodox alike that the spiritual center of Orthodox Christianity is the Holy Mountain, Mt. Athos. A plethora of books about indivuduals' pilgrimage there have been written. I have also read Fr. Basil Pennington's account of his time there entitled O, Holy Mountain! and he is a Catholic priest who was granted permission to stay there for an extraordinary amount of time rarely given to non-Orthodox. Another plethora of books has been written about monastic wisdom from the Holy Mountain. I'm reading one right now, entitled Short Trip to the Edge: Where Earth Meets Heaven--A Pilgrimage. As far as this book is concerned, it is well written by a University of Missouri-Columbia (my alma mater, btw) professor, Scott Cairns, and a member of St. Luke's Greek Orthodox Church in Columbia, MO (and I know several people there). But, as far as originality goes, this was not that great of a book. It was still a good read and I liked reading the personal anecdotes.

Like other books that detail pilgrimages to the Holy Mountain, Dr. Cairns' reason for going was the same: the search for a spiritual father. Almost all of the books that are written by pilgrims to Mt. Athos have this as a common theme. They are all searching for a spiritual father on Mt. Athos. And why not? After all, this is the holiest place on earth (from Orthodox persepctive, of course) so what better place would there be? In his search, Dr. Cairns is often puzzled by the response he receives from monks on Athos. They ask why he cannot find one in the United States? And that is a fair question. The answer can go one of two ways. One might answer: "There aren't any holy men in the United States" (which, I would say, is false). Another answer may be: "Becuase we don't have as established a monastic tradition in the United States, we need to look elsewhere." I suspect the real answer lies somewhere in the middle of these.

Here in the midwest of the United States, we have no monasteries. There is a skete in Wisconsin and there is a monastery in Denver, both of which have had some controversies and which the faithful have been advised to avoid. One is required to drive in excess of 12 hours to find one. Both the east and west coasts have plenty of monasteries. The south even has a few, but here in the midwest, we are starving. I'm hopeful that Bishop BASIL can get his monastery off the ground soon. But, Metropolitan PHILIP is not about to give a blessing for that now or anytime soon. So, still we wait.

Like Cairns, I desire to go to Athos. But I would rather find a confessor here in the states to whom I can go regularly to flee from the cares of this world. Geographically, I don't have much of an option available. I long for an Athos right here in the midwest.

There are those who would argue that for Orthodoxy in America to be thriving and evangelistic, it must do so in spite of monasteries. In other words, monasteries are old world. In the new world, in this individualistic culture we know as the United States, monasticism has not a place. If Orthodoxy is to thrive, whether here or anywhere else, it is because of a good monastic spiritual support, not despite it. Orthodoxy without monasticism is not Orthodoxy; it is a shadow of its true and holy self.

But that doesn't solve the problem. We can't all go to Athos. We can't all take a trip for a week to a monastery which is located 800+ miles away. So, what are the faithful to do who long for spiritual counseling that can only be given in a monastic environment? I wish I had an answer because I am trying to find it for myself.

Don't get me wrong: my father confessor is a wonderful priest and I do receive good counsels from him. But he is also a family man, with a wife and children and, on top of that, has a good deal of many responsibilities to the church which does not allow him the full range of the contemplative life. And that is fine. The Orthodox faith has always had married clergy and celibate clergy. But Orthodoxy is about theosis, growing to become like God, to participate in His energies and, in a mystical, sublime way, partaking of His essence. Ascesis is not just for monks, but for all of us faithful, married and not. But if we have no ascetics among us, how do we learn that? How do we practice? How do we grow?

We need monasteries here in the midwest. We NEED them. Are they for everyone? Of course not, but some of us are starving for more spiritual direction and retreat than what our parish churches and priests can give us! That is a fact.

A sermon on the Nativity of the Theotokos

This is a sermon on the Nativity of the Theotokos (celebrated September 8 in the Orthodox Church) by +Fr. Alexander Schmemann of blessed memory. My priest read this sermon, not quite in its entirety, and it shall not be reproduced here in its entirety for the Liturgy and I think really sums up the Eastern ethos with regards to the Theotokos. As a Lutheran, Mary's place and honour in the church varied from either being totally ignored (Romaphobia)or honored very little but with a near Nestorian understanding and approach. Chris Orr at Orrologion, rightly, I think, points out that modern Lutheranism is willing to speak of Mary as the mother of Jesus, but almost never as the Mother of God. And there is a distinction, a radical one, which, if not properly remedied can lead to the path of Nestorianism. I'm not saying Lutherans are Nestorians, though. But there is, in Lutheranism, a mainly academic understanding of Mary as Theotokos (i.e. Mother of God) that it, in many ways, is lacking. Lutherans will claim that their church can still be incarnational in its theology (and they are) without venerating Mary. But, I believe it is incomplete.

Anyway, I'm posting large snippets of the sermon here and I would really like my Lutheran friends to comment on whether this is really contrary to orthodox (notice the small "o") Christianity.

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 human being and not some phantom or bodiless apparition, that He is one of us and forever united to us through His and forever united to us through His humanity, then devotion to Mary also becomes understandable, for she is the one who have 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 partakeer 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 hfeast 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 teh 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 to the joyful mystery of Mary as the Mother to God.

Hymn of Praise to the Most Holy Theotokos in Honour of her Nativity

O greatly desired and long awaited one,
O Virgin, thou hast been obtained from the Lord with tears!
A bodily temple of the Most-holy Spirit shalt thou become,
And shalt be called Mother of the Eternal Word.

The Burning Bush they called thee,
For thou wilt receive within thyself the divine fire:
Ablaze with fire but not consumed,
Thou shalt bear the Golden Fruit and offer it to the world.

Thou shalt be the Bearer of Him Who bears the heavens,
To Whom all of heaven offers up praise!
The Miracle of miracles shall come to pass within thee,
For thou shalt bear heaven, thou who art ``more spacious than the heavens!''

Thou art more precious to us, O Virgin, than precious stones,
For thou art the source of salvation for mankind.
For this, may the entire universe glorify thee,
O Most-holy Virgin, O white Turtledove!

The King of Heaven shall desire to enter the world,
And shall pass through thee, O Beautiful Gate!
O Virgin, when thou dost become woman thou shalt bear Christ for us;
From thy body, the Sun shall blaze forth.

A Joke

The persons of the Holy Trinity are having a conversation about where God should take his vacation. After all, it's been awhile.

Jesus speaks first suggesting Egypt. But the Father objects saying that it is too hot and that with his beard, it will be even more agonizing. So the Father suggests Palestine. But Jesus objects because of what happened the last time He was there.

So, Jesus suggests Rome and God the Father agrees. Both have noticed that the Holy Spirit has not said anything yet. When they asked His opinion, the Holy Spirit simply replies, "Rome sounds great. I haven't been there since the 11th century!"

Feel free to apply this to any schismatic/heretic/denomination group of your choice!

Patristic Quotes for the Nativity of the Theotokos

This day is for us the beginning of all holy days. It is the door to kindness and truth. Today is arranged for the Creator of all, an inspired Church and creation prepares itself to become the divine dwelling place of its Creator.--St. Andrew of Crete, Homily on the Nativity of the Theotokos

The day of the Nativity of the Theotokos is the feast of joy for the whole world, because through the Theotokos the entire human race was renewed and the grief of the first mother Eve was changed into joy.--St. John Damascene

At the beginning of the new era of grace, the Lord was pleased to create a temple not made by hands: the Most Pure, Most Blessed Virgin Mary. By what builder was this temple erected? In truth, by One most wise; by the very Wisdom of God, as the Scripture says, "Wisdom hath built itself a temple." All things created by the Wisdom of God are good and perfect, therefore, as it was the Wisdom of God that created the living temple of the Word (as she saith of herself through the words of the Holy Spirit, "The Lord established me in the beginning of His way") it was not possible that in her there could be any sort of imperfection or sin. The Perfect God created a perfect temple; the Most Radiant King, a most radiant palace; for the Most Pure and Undefiled Bridegroom, a bridal chamber most pure and undefiled; for the Spotless Lamb, an unsullied dwelling place. A Faithful Witness abiding in the heavens said to her, "You are most fair, my love; there is no spot in you." --St. Dmitri of Rostov

Patristic Quote of the Day

Do you believe, Dearly Beloved, in Christ Jesus, the Onlybegotten Son, and that for you He was born as man on earth? What need then have you to search into the Unsearchable, or to trace the Untraceable? For if you pry curiously into these things
you shall be called curious rather than a believer. Be therefore a believer, and without blame.--St. Ephrem the Syrian

Modern patristic wisdom

Theology means the word about God. Theology is therefore ALL or nothing. The whole of nature and the super-nature and the subternature - IS ALL theology; all man and every part of him is theology; every meadow and every flower is theology; Sirus and the Milky Way, nebulae and meteors are theology; the history of the planet and the
history of the people, the history of radio-activity and the history of every butterfly, and of every grain of sand, and of every drop of water, and of every ray of light are theology.

If the whole of nature is not theology, then theology is nothing or nature is nothing. If the whole of nature does not speak about God, who will believe Isaiah or Paul? If the whole of the world around is a wilderness, what can the voice of one prophet crying about God in that wilderness accomplish? If the whole universe does not speak of God,who can without contempt hear the words of one man?

--St. Nicholai Velimirovich

Patristic Quote for the Day

Truth himself said: “I needed hospitality, and you welcomed me.” And yet often we feel no inclination to offer the gift of hospitality. But consider, my friends, how great this virtue of hospitality is! Receive Christ at your tables, so that he will
receive you at the eternal banquet. Offer hospitality now to Christ the stranger, so that at the judgment you will not be a stranger but he will accept you into his kingdom as one he knows.--St. Gregory the Great, the Dialogist, Pope of Rome, Homily on Luke 24

Persecution of the Ancient Church of Christ

This happened several years ago in Kosovo where Muslim Albanians and refugees stormed churches, cemeteries, monasteries and other places, desecrated them, burning them and destorying them. We say such things can never happen here. And I hope that is the case. Nonetheless, Kosovo's Christian population is persecuted and forced to flee with the help of the British and American governments, who, in their "wisdom" thought that rewarding terrorist thug jihadis with their own legitimate state, was a good solution to the problem, which the Muslims started in the first place! Kosovo is Serbia. Let Serbia be reunited. Let the Church lead the way.

On another note, look at how the thugs try to remove the crosses from the church and cannot, no matter how much effort they put in. The cross may be disfigured but it is planted into the concrete just as the Cross of Christ is planted firmly into the soil of our hearts as the Tree of Salvation.

More Byzantine Chant

The Day of Resurrection, the Doxasticon at Orthros prior to the Liturgy on Pascha Sunday as chanted by my co-chanter and friend, Mark David. Hope you enjoy it. I don't know who put this up on youtube, but I'm glad it's there for all to hear.

You will also hear the choir of St. Mary sing "Blessed be the Name of the Lord" by Bortniansky which is chanted at the end of the Liturgy.

I am very fortuante to be able to chant and sing with such talent week-in, week-out.

Some shameless promotion

I've started to so some freelance writing pertaining to the Orthodox churches in the Omaha area. This is my first article which details what is going on with the St. Mary Orthodox Farmers Market in Omaha, NE. If you're in the area, please come out. Otherwise enjoy the read