Take care of your soul like you’ll die tomorrow. Take care of your body like you’ll live for many more years.
Category: Faith
Wisdom from the late Archbishop Job…
The theme of this year’s Institute is one that has needed serious reflection for quite some time. In fact, we must be realistic in confessing that no genuine theological, liturgical and spiritual renewal can take place in our Church sojourning in North America and throughout the world without understanding and practicing repentance.
Over the past thirty-five years our small Church has undergone various positive evolutionary stages. The most obvious and decisive stages have affected our approach to theology and liturgy. We are witnessing to the integration of theology and liturgy which has culminated in what has been called our Church’s eucharistic revival. Consequently, we are a Church which on the one hand is becoming more and more capable of articulating and proclaiming its ethos, while on the other hand it is more actively manifesting itself as the Body of Christ which gathers to give thanks to God the Father in the celebration of the Eucharist. Let no one doubt that this organic evolution has strengthened our links with the Church’s past, while at the same time opening up numerous and exciting vistas for the future.
Much has been accomplished. The organic evolution of our Church which sojourns in time and space continues. Nevertheless, in spite of what may be considered or termed “renewal,” the Church, the Body of the faithful, must continually purify itself; it must continually repent if renewal is to continue. Without repentance, without this purification, the “newness,” the youth of the Church will disappear and the power and guidance of the Holy Spirit will be indiscernible or simply denied. Without this fundamental act of repentance, the qualitative growth of the Church will never be realized. Yes, we are in the midst of a theological and eucharistic revival; however, such a re-birth can only be sustained and strengthened if the Church is repentant.
It is not an exaggeration to say that if the Church fails to repent, our mission in North America will also fail. It will fail not because we will have empty churches. It is quite possible that the churches will be full. We will have failed, however, because of our own infidelity to that which we have received and to what we have been called by Christ to be. Only through repentance is the Church continually renewed by the Holy Spirit. Only by cleansing ourselves will the vision of the One, Holy, Catholic and Apostolic Church be kept clear. Only by repenting will our theological and eucharistic revival be meaningful and saving.
Without repentance the Church, comprised of hierarchs, priests and faithful, will be unable to sustain the blows of a pluralistic and secularistic society – a society which can be accurately termed as post-Christian and even overtly anti-Christian. As a living Church, we are confronted with many temptations and delusions. Every day, the faith of the Church, the faith of the believers, is put to the test. The greatest and most dangerous temptation is the world’s continual and violent attempt to change the very nature and vision of the Church. Our enemy, especially in this country, is not comprised of flesh and blood. Our enemy, the enemy, is invisible and manages to infest the body of believers, beginning with the hierarchs, by corrupting the Church’s fundamental vision and mission which is to proclaim Christ crucified and risen, and to make disciples of all nations. By our Baptism and Chrismation, we, the Church, are commanded to go out and to change the world in the same spirit as that of the Holy Apostles whose memory we celebrate today. The transfiguration of the world is only possible through repentance, and repentance must begin within the Church. We talk repeatedly of Church growth, yet this is too commonly understood in terms of numbers, also with various preoccupations such as more and more complex bureaucracy, budgets, appearances, committees and subcommittees, all of which somehow indicate that we have “arrived” – that we “have come a long way.” Continuing to be lured, or rather seduced by the world, there is the frightening possibility of total disaster – that the Church, while retaining the correct dogmatic formulas and liturgical forms, can be reduced to a clanging bell – a mere shell with little or no content and life.
The re-birth of Orthodox theology has directed the Church back to its liturgical, biblical and patristic roots, while simultaneously exposing and exorcising a “foreign” theology and piety. This return to the sources is nothing less than repentance, a repentance which has led to the conversion and restoration of the Orthodox mind, heart and soul. It is this repentance which has provided the foundation for spiritual renewal not only in this country but throughout the world.
As we stand together today as the Church gathered around Christ’s Altar let us open our hearts and repent. Let us confess not only our personal sins, but also the sins which we commit as a body gathered together to celebrate the Lord’s mystical banquet. As I stand before all of you this morning, I realize that I am placing myself in a very vulnerable position.
Nevertheless, in light of what has taken place here this week, if a confession is to be made, I have no other position to assume.
As the Church, let us confess that we are seduced by the powers of darkness into becoming a Church which is more and more preoccupied with creating an image of respectability so that it will be accepted by the standards of the world. Let us confess that we sometimes doubt that the Church has the power of the Holy Spirit to change the world. Let us confess that we are often too ready to accept aspects of our American culture or lack of culture, which are not beneficial, not edifying, and are even spiritually destructive, forgetting that the Church has the responsibility to influence and direct the culture of the society in which it finds itself. Let us confess that we are prone to selfishly withholding the Church from the world, forgetting that it is given by God for the life of the world. Let us confess that in spite of the Orthodox renaissance taking place during this century we continue to “politely” rationalize an un-Orthodox ecclesiology ranging from congregationalism and clericalism to a plurality of jurisdictions existing in the same territory. As for the latter, it has become the custom and norm simply to cease speaking the truth by concealing it under the bushel basket of diplomatic rhetoric. Let us confess that in spite of the theological and sacramental renaissance of our time, our Church which is hierarchical by nature, is quickly becoming hierarchical in appearance only. Theological and sacramental renewal cannot be divorced from or viewed apart from a correct ecclesiology. More specifically, the bishop and priest must re-assume the position not only of “president” over the Eucharist, but as father, elder, teacher and servant. If all of us as the people of God are to recover a correct place in the make-up of the Church, this recovery must first be achieved by the hierarchy.
By confessing our weaknesses and shortcomings, all which comprise sin, and repenting of them, the vision of one local American Church will not fade away into the ivory tower of the academic theologian or canonical theoretician. Growing continually in the experience of the Church we will understand that not only must we all repent, but that all of us must be involved in the Sacrament of reconciliation. Sacramental reconciliation by bishop or priest does not occur in a vacuum. The entire community must again gradually become involved in the Sacrament of repentance and reconciliation in spite of the pragmatic aspects of so-called private confession.
Soon we will place our offerings upon the Altar of God. Before this is accomplished, let us recognize and confess our sins by submitting our hardened hearts to the grace of God. Let us be renewed as persons and as Church. Let us ask forgiveness of each other – a difficult act – so that as the living Body of Christ we may as community manifest the most perfect icon of His presence in the world. As Christ’s Church, as those called by God to be His people, let us with fear of God and with love draw near to the one High Priest receiving Him as our offering, as our sustenance, as Life Itself. Amen.
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The Nativity Homily of St. John…
Behold a new and wondrous mystery.
My ears resound to the Shepherd’s song, piping no soft melody, but chanting full forth a heavenly hymn. The Angels sing. The Archangels blend their voice in harmony. The Cherubim hymn their joyful praise. The Seraphim exalt His glory. All join to praise this holy feast, beholding the Godhead here on earth, and man in heaven. He Who is above, now for our redemption dwells here below; and he that was lowly is by divine mercy raised.
Bethlehem this day resembles heaven; hearing from the stars the singing of angelic voices; and in place of the sun, enfolds within itself on every side, the Sun of justice. And ask not how: for where God wills, the order of nature yields. For He willed; He had the power; He descended; He redeemed; all things yielded in obedience to God. This day He Who is, is Born; and He Who is, becomes what He was not. For when He was God, He became man; yet not departing from the Godhead that is His. Nor yet by any loss of divinity became He man, nor through increase became He God from man; but being the Word He became flesh, His nature, because of impassability, remaining unchanged.
And so the kings have come, and they have seen the heavenly King that has come upon the earth, not bringing with Him Angels, nor Archangels, nor Thrones, nor Dominations, nor Powers, nor Principalities, but, treading a new and solitary path, He has come forth from a spotless womb.
Since this heavenly birth cannot be described, neither does His coming amongst us in these days permit of too curious scrutiny. Though I know that a Virgin this day gave birth, and I believe that God was begotten before all time, yet the manner of this generation I have learned to venerate in silence and I accept that this is not to be probed too curiously with wordy speech.
For with God we look not for the order of nature, but rest our faith in the power of Him who works.
What shall I say to you; what shall I tell you? I behold a Mother who has brought forth; I see a Child come to this light by birth. The manner of His conception I cannot comprehend.
Nature here rested, while the Will of God labored. O ineffable grace! The Only Begotten, Who is before all ages, Who cannot be touched or be perceived, Who is simple, without body, has now put on my body, that is visible and liable to corruption. For what reason? That coming amongst us he may teach us, and teaching, lead us by the hand to the things that men cannot see. For since men believe that the eyes are more trustworthy than the ears, they doubt of that which they do not see, and so He has deigned to show Himself in bodily presence, that He may remove all doubt.
Christ, finding the holy body and soul of the Virgin, builds for Himself a living temple, and as He had willed, formed there a man from the Virgin; and, putting Him on, this day came forth; unashamed of the lowliness of our nature.
For it was to Him no lowering to put on what He Himself had made. Let that handiwork be forever glorified, which became the cloak of its own Creator. For as in the first creation of flesh, man could not be made before the clay had come into His hand, so neither could this corruptible body be glorified, until it had first become the garment of its Maker.
What shall I say! And how shall I describe this Birth to you? For this wonder fills me with astonishment. The Ancient of days has become an infant. He Who sits upon the sublime and heavenly Throne, now lies in a manger. And He Who cannot be touched, Who is simple, without complexity, and incorporeal, now lies subject to the hands of men. He Who has broken the bonds of sinners, is now bound by an infants bands. But He has decreed that ignominy shall become honor, infamy be clothed with glory, and total humiliation the measure of His Goodness.
For this He assumed my body, that I may become capable of His Word; taking my flesh, He gives me His spirit; and so He bestowing and I receiving, He prepares for me the treasure of Life. He takes my flesh, to sanctify me; He gives me His Spirit that He may save me.
Come, then, let us observe the Feast. Truly wondrous is the whole chronicle of the Nativity. For this day the ancient slavery is ended, the devil confounded, the demons take to flight, the power of death is broken, paradise is unlocked, the curse is taken away, sin is removed from us, error driven out, truth has been brought back, the speech of kindliness diffused, and spreads on every side, a heavenly way of life has been ¡in planted on the earth, angels communicate with men without fear, and men now hold speech with angels.
Why is this? Because God is now on earth, and man in heaven; on every side all things commingle. He became Flesh. He did not become God. He was God. Wherefore He became flesh, so that He Whom heaven did not contain, a manger would this day receive. He was placed in a manger, so that He, by whom all things arc nourished, may receive an infants food from His Virgin Mother. So, the Father of all ages, as an infant at the breast, nestles in the virginal arms, that the Magi may more easily see Him. Since this day the Magi too have come, and made a beginning of withstanding tyranny; and the heavens give glory, as the Lord is revealed by a star.
To Him, then, Who out of confusion has wrought a clear path, to Christ, to the Father, and to the Holy Spirit, we offer all praise, now and forever. Amen.
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No Christmas for Iraqi Christians…
Continued violence against the Christian community and current threats have led to the canceling of Christmas services.
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Wisdom from St. Athanasius…
What was God to do in the face of this de-humanising of mankind˜this universal hiding of the knowledge of Himself by the wiles of the evil spirits? Was He to keep silence before so great a wrong and let men go on being thus deceived and kept in ignorance of Himself? What, then, was God to do? What else could He possibly do, being God, but renew His Image in mankind, so that through it men might once more come to know Him? And how could this be done except by the coming of the very Image Himself, our Savior Jesus Christ?
St Athanasius of Alexandria, On the Incarnation of the Word, 13
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Wisdom from St. Cyril of Jerusalem…
We preach not one coming only of Jesus Christ, but a second also, far more glorious than the first. The first revealed the meaning of his patient endurance; the second brings with it the crown of the divine kingdom.
Generally speaking, everything that concerns our Lord Jesus Christ is twofold. His birth is twofold: one, of God before time began; the other, of the Virgin in the fulness of time. His descent is twofold: one, unperceived like the dew falling on the fleece; the other, before the eyes of all, is yet to happen.
In his first coming he was wrapped in swaddling clothes in the manger. In his second coming he is clothed with light as with a garment. In his first coming he bore the cross, despising its shame; he will come a second time in glory accompanied by the hosts of angels.
It is not enough for us, then, to be content with his first coming; we must wait in hope of his second coming. What we said at his first coming, ‘Blessed is he who comes in the name of the Lord”, we shall repeat at his last coming. Running out with the angels to meet the Master we shall cry out in adoration, ‘Blessed is he who comes in the name of the Lord’.
The Savior will come not to be judged again but to call to judgment those who called him to judgment. He who was silent when he was first judged, will indict the malefactors who dared to perpetrate the outrage of the cross, and say, ‘These things you did and I was silent’.
He first came in the order of divine providence to teach men by gentle persuasion; but when he comes again they will, whether they wish it or not, be subjected to his kingship.
The prophet Malachi has something to say about each of these comings. ‘The Lord whom you seek will suddenly come to his temple’. That is the first coming.
Again, of the second coming he says, ‘And the angel of the covenant whom you seek. Behold, the Lord almighty will come: but who can endure the day of his coming, and who can stand when he appears? For he is like a refiner’s fire and like fuller’s soap; he will sit like a refiners and a purifier’. Paul pointed to the two comings when he wrote to Titus, ‘The grace of God has appeared for the salvation of all men, training us to renounce irreligion and worldly passions, and to live sober, upright, and godly lives in the glory of our great God and Savior Jesus Christ’. You see how he has spoken of the first coming, for which he gives thanks, and of the second to which we look forward.
Hence it is that by the faith we profess, which has just been handed on to you, we believe in him ‘who ascended into heaven and took his seat at the right hand of the Father. He will come again in glory to judge the living and the dead; and his kingdom will have no end’.
Our Lord Jesus Christ will, then, come from heaven. He will come in glory at the end of this world on the last day. Then there will be an end to this world, and this created world will be made new.
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A Prayer in Song…
O come, O come, Emmanuel
And ransom captive Israel
That mourns in lonely exile here
Until the Son of God appear
Rejoice! Rejoice! Emmanuel
Shall come to thee, O Israel.
O come, Thou Rod of Jesse, free
Thine own from Satan’s tyranny
From depths of Hell Thy people save
And give them victory o’er the grave
Rejoice! Rejoice! Emmanuel
Shall come to thee, O Israel.
O come, Thou Day-Spring, come and cheer
Our spirits by Thine advent here
Disperse the gloomy clouds of night
And death’s dark shadows put to flight.
Rejoice! Rejoice! Emmanuel
Shall come to thee, O Israel.
O come, Thou Key of David, come,
And open wide our heavenly home;
Make safe the way that leads on high,
And close the path to misery.
Rejoice! Rejoice! Emmanuel
Shall come to thee, O Israel.
O come, O come, Thou Lord of might,
Who to Thy tribes, on Sinai’s height,
In ancient times did’st give the Law,
In cloud, and majesty and awe.
Rejoice! Rejoice! Emmanuel
Shall come to thee, O Israel.
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What dictators do…
Trying to create the Kingdom of God without Him.
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Christmas from St. John…
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things were made through Him, and without Him nothing was made that was made. 4 In Him was life, and the life was the light of men. 5 And the light shines in the darkness, and the darkness did not comprehend it. 6 There was a man sent from God, whose name was John. 7 This man came for a witness, to bear witness of the Light, that all through him might believe. 8 He was not that Light, but was sent to bear witness of that Light. 9 That was the true Light which gives light to every man coming into the world. 10 He was in the world, and the world was made through Him, and the world did not know Him. 11 He came to His own, and His own did not receive Him. 12 But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: 13 who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 14 And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.
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Wisdom from St. Ephraim…
The feast day of your birth resembles You, Lord
Because it brings joy to all humanity.
Old people and infants alike enjoy your day.
Your day is celebrated
from generation to generation.
Kings and emperors may pass away,
And the festivals to commemorate them soon lapse.
But your festival
will be remembered until the end of time.
Your day is a means and a pledge of peace.
At Your birth heaven and earth were reconciled,
Since you came from heaven to earth on that day
You forgave our sins and wiped away our guilt.
You gave us so many gifts on the day of your birth:
A treasure chest of spiritual medicines for the sick;
Spiritual light for the blind;
The cup of salvation for the thirsty;
The bread of life for the hungry.
In the winter when trees are bare,
You give us the most succulent spiritual fruit.
In the frost when the earth is barren,
You bring new hope to our souls.
In December when seeds are hidden in the soil,
The staff of life springs forth from the virgin womb.
St. Ephraim the Syrian (AD 306-373)
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The Beautiful Path 