The Church of the Home

...with Faith and Love
…with Faith and Love

Teach Your Children Well

You who are on the road Must have a code that you can live by And so become yourself Because the past is just a good bye.

I saw this beautiful photograph and immediately thought of this song from my youth by Crosby Stills and Nash. Now that I am a grandfather, the sentiment means so much more to me than it did in the sixties. The lesson you learn as a clergy man who is privileged to offer the Body and Blood of Our Lord to the faithful is that children show if they have been taught well. How children approach the Holy Chalice says worlds about their first Church, the Church of the Home. I have heard many opinions and arguments concerning frequent communion, but none are as powerful as a child approaching the Holy Cup with love and joy. Please, don’t misunderstand me all of us, even children, will have an off day. Perhaps, they’re tired or restless or it’s just one of those days. But, you can always tell a little one who comes to Church often and receives Christ in their life often. They show the love in their hearts with their eyes.

Teach your children well…All of us parents, grandparents and Godparents should teach well. There are many of us who teach, even if we don’t have children. Yes, we are all on a road and for a short time we carry little ones, until they walk on their own. Instilling a code they can live by is our responsibility. The community of faith is all of us; and we all have a duty to pass on this faith. We live in a world that at best ignores faith. Even worse, it can ridicule and denigrate faith. We cannot teach faith only on a Sunday morning. We must live our faith each day and reflect the love of Christ in our hearts with joy. Carefully answer questions of the young putting Christ first. We have all heard the expression, “We teach by example.” The lyric says: “so become yourself,” becoming your genuine self is living in Christ each day. Do this and with God’s help, you will teach your children well!

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The Hidden Angel

The Great Church in Captivity
The Great Church in Captivity

“A Turkish official says restoration workers have uncovered the never-before-seen mosaic face of an angel at Istanbul’s Haghia Sophia – a former Byzantine cathedral.”

This was a headline on the Fox News website. This really disturbed me, as it should all Orthodox Christians. “Never before seen,” what about those countless Christians who worshipped in the Church of the Holy Wisdom from the time of Justinian, until the fall of Constantinople. Don’t they count? This is revisionist history at it finest! The angel was not seen since the Ottomans plastered them over to hide the Truth. So, those Orthodox Christians who prayed in the Cathedral, who placed the mosaic are not to be heard. How sad! Where are the voices telling the world how false these assertions are? Who speaks for the Church in captivity, forced to keep it mouth shut to endure? Where is St. Maximos, St. Mark of Ephesus, the voice of the Church? We are a Church in captivity, a Church muzzled for the sake of political expediency. But, where are the voices in the West? Cannot we speak with a loud voice? The sad thing is the only time we scream with our voices is to criticise the Church and her leaders. The Patriarch did this, the Archbishop didn’t do this, our Metropolitan said the wrong thing. How very sad. Why can’t we speak with a loud voice to decry injustice and to say, this is not a dead Church. It was, is and always will be, at its heart a Church built to the Glory of God. That angel’s image should reminds us of the Seraphim that surrounds the throne God. “Holy, Holy, Holy is the Lord of Hosts; the whole earth is full of Your Glory!”

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Abba Sisoes the Great

Abba Sisoes the Great
Abba Sisoes the Great

On July 6th, the Holy Church commemorates Abba Sisoes the Great. We are so far removed from the desert fathers and mothers, the abbas and ammas, perhaps we should speak a little about these desert dwellers and their lives. Why did they flee from society and what was the call of these wilderness places? Names like Anthony, Arsenios, Pambo, Syncletica, and Macarios evoke a life of self denial and hardship.  Places like Nitria, Rhaithou, Scetis and Eleutheropoulos as well as other isolated locales sound strange and distant. Nonetheless, they are part of our Orthodox identity and Tradition.  These men and women sought to “follow Christ” and renounced a life in the world.  They had as their model St. John the Forerunner and took to heart the call to Repent, for the Kingdom of Heaven is at hand! They sought to be like angels, to confront evil face to face and to constantly praise and glorify God. Most were lay persons and many were uneducated simple peasants. They saw themselves as sinners, tried to know themselves and to treat all with love and humility. Many came to listen to their counsel even though they sought solitude. Their short sayings have come down to us as beacons of spiritual light. These short sayings are available in books like The Philokalia, The Apophthegmata Patrum, The Sayings of the Desert Fathers and other works. Modern scholars like Fr. John Chryssavgis, Benedicta Ward and Dermas Chitty and many more have made their words accessible. Today, we can sit at their feet for a few minutes as did the pilgrims who travelled to deserted places.  We too can benefit from their wisdom. In our age of cult celebrity and “me first” attitudes; don’t the words of spiritual guides such as Sisoes the Great echo in our hearts.  In the early fifth century on Anthony’s Mountain, a monk asked Sisoes: “How can I attain humility?” The saint replied: “When a person learns to see themselves as inferior to all creatures, with that he attains humility.” (Ward, Benedicta, ed. 1984. The Sayings of the Desert Fathers: The Alphabetical Collection. Revised ed. Kalamazoo MI: Cistercian Publications, p. 214.) The Venerable Sisoes the Great fell asleep in the Lord in 429 AD.

Apolytikion of the Venerable Sisoes the Great

“You proved to be a citizen of the desert, an angel in the flesh, and a wonder-worker, O Sisoes, our God-bearing Father. By fasting, vigil, and prayer obtained heavenly gifts, and you healed the sick and the souls of them that have recourse to thee with faith. Glory to Him that has given you strength. Glory to him that has crowned you. Glory to Him that works healings for all through you.”

Holy Abba Sisoes: Pray for us sinners.

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WHAT IS OUR CHURCH’S TEACHING CONCERNING CREMATION?

Taking Down from The Cross
Taking Down from The Cross
Last week, I was asked about the Orthodox Church’s views of cremation. News from Greece is that there is a push to authorize cremation. The real story is that the push is coming from the secular government and it is being opposed by the Church. The teaching of the Church is clear, cremation is not allowed. We hear the argument that it is more economical and that the environment will be helped. These are just excuses. It is true that in Japan, where the state mandates cremation, the Church reluctantly has to accept the practice. But, it happens after the funeral service has taken place, with the body in the Church. What is the theology of the Church’s teaching? The mystery of death has many facets, not the least being the attitude concerning the body. The earliest and most vital aspect of this teaching is the story of creation itself. Genesis 1, 26 clearly teaches that humanity is made in the “image and likeness of God.” This creation is not only our spirit, but our physical body as well. Christ with His Incarnation assumed our physical body. St. Gregory the Theologian states in his first letter to Cledonios: “The unassumed is unhealed, but that which is united with God is also being saved.” We also read in the prologue to St. John’s Gospel. ” The Word became flesh and dwelt among us.” (John 1, 14) At the Resurrection and again at the Ascension, we believe that the Glorified Body of the Lord rose and ascended to sit at the right hand of God the Father. With this act of salvation our body is united to Christ. The Church teaches at the Second Coming our Glorified bodies will rise to meet the Lord. We read in Genesis 3, 19, “…till you return to the ground, for out of it you were taken; you are dust and to dust you shall return.” The Holy Church believes that we are holistic creatures and that our bodies should be allowed to decay naturally. Respect for the natural order is strongly upheld in the Church’s teachings. The question comes to mind, what about times when out bodies are burned or lost at sea, or blown up? These are not wilful acts. Cremation is the choice of humans and intervenes in the natural order, because it is the direction of our will not God’s. St. Paul teaches ” Do you not know that your body is the temple of the Holy Spirit within you, which you have from God? You are not your own; you were bought with a price. So glorify God in your body.” (1 Cor. 6, 19 – 20). Our bodies are anointed with the Holy Spirit at Chrismation and are Spirit filled! They belong to God. It is the Orthodox doctrine that to consider the material world sinful is wrong. We believe that the material world can be sanctified by God’s grace. The Holy Spirit consecrates wine and bread into the Body and Blood of Christ. The Church sanctifies water, wheat, oil, food and our bodies. The witness of the saints is a convincing illustration of this glorification of the body. Many saints’ bodies, after their falling asleep in the Lord, do not corrupt. Their bodies testify to their glorification by God in Christ and His victory over death. The holy relics of the saints become Spirit bearing and many miracles are associated with them. Our consecrated temples, altars and antimensia contain relics of the saints. Additionally, the reverence given to Christ’s body at the Crucifixion by St. Joseph, St. Nicodemus and the Myrrh-bearing Women is a prime example of the reverence we Orthodox have for the body. The hymns and services of the Holy Passion are replete with references to the body and the respect which the Church affords it. The act of cremation is a violation against the body and is not allowed by the Church. Your questions can be asked by E- mailing me. Thank you. Dn. George]]>

Now that I found it what do I do with it?

The True Cross   The True Cross

 We all know the account of her discovering a mound with sweet basil growing among the weeds and stones of Golgotha, digging and uncovering several old crosses.  Subsequently, to determine the True Life-giving Cross from the crosses of the thieves she had a corpse placed on the wood. The dead person was brought back to life when he was placed on the True Cross. The recounting of this tale caused me to ponder a very significant point.  It occurred to me that at one time or another in our life’s journey we all lose faith. Perhaps, it is a great disappointment, or the death of someone we love, an illness, depression or a myriad of other reasons. We just lose it.  If we are fortunate to find our way again, either by struggle, the help of a friend, time’s healing passage or by the guidance of a spiritual guide, then we are faced with an ultimate decision.   Now that I found it what do I do with it?  St. Eleni can be a guide to our future  action.  What did she do?  What she didn’t do was sit back on her laurels and just take the “applause” of the assembled throngs, the people and her son.  She did what we all should do!  She put her faith into action.  She built churches all over the Holy Lands.  What can we do when we discover or rediscover our faith?  When we join Christ and His Body as a result of our embracing the faith or returning to the fold, our ultimate choice is what to do now.  The example of St. Eleni is – do something with your faith.  Let it light a fire in our heart and inspire us to put our faith to work. Feed the hungry, teach the uninformed, visit the sick, help the helpless, comfort the downhearted, be there for someone, reach out and encourage the timid.  The bottom-line is to become Christ to someone and make your faith a living faith!  
 
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Enlightenment

St. Photini and XC 

       St. Photini and XC
The Apolitikion for St. Photini begins with these words, “All illumined by the Holy Spirit…,” once again, light. The constant mention of this phenomenon should cause us to stop and wonder. In this meeting with Jesus, the woman at the well gained insight into her own life and into salvation history.  Enlightenment can be defined as: the action or state of attaining or having attained spiritual knowledge or insight.  OK, what insight did she gain.  She understood the relationship of Jews and Samaritans.  She knew she was living with this guy who wasn’t her husband. She well knew her marriage history.  What is left?  It seems to me that Photini still had doubts as to Jesus’ identity. We read her question to the city dwellers, “Can this be the Christ?” She did peak the people’s interest so that they went out to meet Jesus.  After they came face to face with him and listened to him they believed.  The tradition of the Church tells us that Photini and her family were present at Pentecost. We read that St. Peter addressed the crowd by saying,”Repent and by baptized in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the Holy Spirit.” (Acts 2, 38) Her enlightenment was linked to her baptism, which the Church refers to as illumination.  She sought forgiveness for a life away from God. This was a process beginning with her meeting with Jesus and His coming into her life and her receiving the Holy Spirit, her empowerment at Pentecost. She was on fire with Christ, but the flame had to be nurtured and fanned from a spark lit by the Light and the warmth of the Holy Spirit.]]>

Pascha 2009

PASCHA  2009

 

Christ is Risen!!
      I APOLOGIZE FOR NOT POSTING A BLOG LAST WEEK.  UNFORTUNATELY, MY COMPUTER DIED DURING HOLY WEEK.  I  AM WORKING ON THE PROBLEM.  GOD BLESS YOU ALL!   Dn. George]]>

Discerning the Signs of the Times (part 4)

Chapters 7 and 8 of Behr-Sigel’s essays centre on the central theme of Mme. Sigel’s life, the issue of women and men in the Church.  As these chapters are read, it must be pointed out that the essays were written for the most part in the 1980’s and 1990’s.  The reason I call this to the mind of readers is that at that time this topic was being encouraged by the general trends in ecumenical and theological scenes world-wide.  Unfortunately, the extension of this movement, a more significant role for women in the Church, led to a relativism that opened the door for the current and more difficult issue within the contemporary ecumenical setting.  The newest difficulty for the Orthodox is the problem of the role of practicing homosexuals, be it their “marriage” or ordination.

Female saints
Some Women Saints of the Church
The injustice is that this current development has pushed aside the valid concern of the role of women.  This issue is a topic that must be faced with thoughtful study and consideration.  Behr-Sigel introduces her approach to this topic with a discussion of the question of Holy Tradition vs. common tradition.  This inquiry is tantamount to the consideration of the conversation about women and the Church.  What is true Tradition and what is custom?  Our Church is a Church of Living Tradition; from this Holy Deposit of truth springs all the teachings of the Church.  The Bible, the dogmas, the teachings of the Holy Fathers and Mothers of our life as a people of God are all part of Holy Tradition.  This Tradition is the sinew of faith.  In addition, the life of the Church in history develops traditions with a little “t” which are the practices and customs which acculturate the Church in a time and place.  There are times that these two traditions are confused.  They are not only confused, but in an attempt to preserve essential Tradition, everything is zealously preserved even the non-essential. What is the true authority by which the Church is regulated?  Within these two traditions, the ferment and question of the role of women becomes entangled.  Did we not have women deaconesses within the Holy Tradition of our Church?   Did we not see their diminished manifestation in the tradition (little t)?  The Church of today must grapple with this question.  Behr-Sigel asks the difficult questions, while witnessing to the process by which the Church is using to deal with these matters.The theological foundation which forms the backdrop of this conversation is the subject matter of the next few chapters.

The beginning point is, of course, the example of Jesus and His relationship with women.  The essay points out correctly Our Lord dealt with the person, not with groups.  He encountered individual humans, not men or women, not colours or nationalities, nothing but a personal encounter with God was the reality of coming face to face with the Messiah.  Behr-Sigel rightly calls to our attention that Jesus shattered the “tradition” of His time concerning with whom he “should” associate.  Women, tax collectors, adulterers, prostitutes, Samaritans, lepers, those possessed by demons; none were taboo for the touch of the Master. These examples are telling us what is important is the person relationship with Christ, the encounter not the convention of society.  Is this example borne out in the life of Church?  What is the Tradition and what is tradition?

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Discerning the Signs of the Times (Part 3)

[/caption] and being the servant of one’s neighbor in the world.  Through his life and writings, we can see a Christian who does not cloister his faith, but makes faith alive in service to humanity.  For Bukharev, a faith alive was one that had a social context to alleviate suffering in the earthly world.  As Behr-Sigel says: “Bukharev’s approach was the integral connection between this ‘mystical theology’ and the concern for a compassionate, actively creative and transforming presence in the world.”  The Monk in the City as Elisabeth titles her essay elucidates a life of service linked with a profound spiritual empting of one’s self to express the love of Christ.  This theology expresses “worship of the living God through service to others” is evocative of the life of Mother Teresa of Calcutta. The proceeding chapter focuses on the story of Mother Maria Skobtsova (1891-1945)a spiritual inheritor of the theology of Bukharev.  Born in Latvia, her name in the world was Elisabeth Pilenko.  She became a politically active Socialist in Russia around the time of the revolution; escaping to Paris with her husband.  In Paris, she became involved with the Russian Students Movement and became friends with many of the Russian theological intelligentsia.  Sergius Bulgakov became her father confessor.  A theologian, poet and social worker she petitioned her bishop to take up the habit.  She was professed and was given the monastic name Maria. [caption id="attachment_332" align="alignright" width="102" caption="Mother Maria of Paris"]Mother Maria of Paris[/caption] She strongly wished to continue a monasticism open to the world in the manner of Alexander Bukharev.  In the 1930s she reached out to the suffering poor of Paris. A controversial socially active monasticism caused a scandal with more conservative church members, but Mother Maria endured.  With the advent of World War II, Mother Maria and her friends reached out to help Jews hide and escape Nazi persecution.  She was betrayed to the Germans and was put to death, taking the place of a young girl scheduled to die in the gas chambers.  Her martyrdom took place in the last days of the war in Ravensbruck concentration camp;   On January 18, 2004, the Holy Synod of the Ecumenical Patriarchate in Istanbul recognized Mother Maria Skobtsova as a saint along with her son Yuri, the priest who worked closely with her, Fr. Dimitri Klépinin, and her close friend and collaborator Ilya Fondaminsky. All four died in German concentration camps.  On January 18, 2004, the Holy Synod of the Ecumenical Patriarchate in Istanbul recognized Mother Maria Skobtsova as a saint along with her son Yuri, the priest who worked closely with her, Fr. Dimitri Klépinin, and her close friend and collaborator Ilya Fondaminsky.]]>