Orthodoxy and Peace. Rightly, the beginning of this chapter deals with the liturgical aspect of peace. Even though it is not always emphasized, this should be the crux of any discussion of the theology of the Church. I once read a statement from a well known Orthodox theologian who endured the Communist repression of the Church in the last century. He said that Church was striped of all her riches, schools, and influence; as long as the Liturgy was served, the Church would survive. This was the reality of persecuted Orthodoxy; liturgy is the heart of the Church and fed the soul of the faithful. Behr-Sigel chose to begin her essay with this observation. She points out the central place of peace within the Divine Liturgy. The deacon begins the Great Litany asking that “peace” be the entire bearing of the participants in the liturgy.
[caption id="attachment_313" align="alignleft" width="150" caption="Peace Unto All"]
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The priest blesses and calls for “peace for the congregants and they respond asking for his spirit to be peaceful. Clergy exchange the Kiss of Peace. With the exception of the personal pronouns “we and us,” peace is the single most often used word in our liturgy. After focusing on the centrality of peace in the liturgy, Elisabeth then discusses the effect that nationalism and national identity influence the Church and its mission to strive for peace among nations. No doubt, complex geopolitical issues affect the closely knit church-state relations in many Orthodox countries. Behr-Sigel points out areas of concern to Orthodox peoples; Serbia (note the date of the article), Palestine, and the cooperation of Constantinople, Russia and the WCC and peace efforts. Never the less, the increased presence of Orthodoxy in the west should help provide a catalyst for a pan-orthodox peace movement. For further information link to the Orthodox Peace Fellowship (http://www.incommunion.org)
Chapter Four discusses a theological theme which is dear to my heart. The topic is the concept of kenosis.(see post Standing by) The scriptural heart of this principle is not only Philippians 2, 5-7 as pointed out in the essay, but also all of salvation history.
[caption id="attachment_319" align="alignright" width="150" caption="Extreme Humility"]
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The kenosis of Our Lord is at the center of Orthodox theology. God humbling Himself to take on flesh, so that He could identify with us His creation is the essence of His salvific mission in obedience to the will of the Father. The hymns, poetry and art of the Church bear witness to this tenet. Behr-Sigel describes the prevalence of this concept in Russian theological thought and literature. The monastic vocation is a true reflection of this theological concept and has been since its inception in the Egyptian and Palestinian deserts. Modern Greek theologians Zizioulas, Nellas, and Vlachos; in addition to many familiar Russian theologians have written about this aspect of Orthodox theology. Dr. Behr-Sigel masterfully weaves the theme of kenosis and its imprint on the soul of Russia and her people.]]>
Discerning the Signs of the Times ( Part 1)
Continuing this introduction to Mme. Behr-Sigel in chapter one she relates her journey to embrace the faith. I was struck how very similar her story was to so many of our fellow Orthodox in this country. Marriage to a member of the Church combined with study and the influence of church members all contributed to bring Dr. Behr-Sigel to Orthodoxy. As a noted member of the academy in France, Mme. Behr-Sigel brought a wealth experiences to the Church family. Additionally, she lived during the critical times of the two world wars and the turmoil within the Christian communities of Europe and the world as the result of the wars. The two great issues which incited fervor in Dr. Behr-Sigel were questions that, in my opinion, remain to be fully explored and more completely resolved. These concerns are the subject of the full participation of the royal priesthood, most especially women, in the Church and the question of how the Church responds to the challenges of modernity and its impact on the Church. These two great trials continue to confront us as the Church. It will be a voyage of discovery as we read this book. I read with great personal interest the second chapter of the book. These pages contain a reprint of an address Behr-Sigel gave at the Orthodox Theological Institute at Cambridge in 1998. The topic of Dr. Elizabeth’s lecture discussed the task of Orthodox Theological Formation. This talk was an opportunity to once again return to the two themes which animated Behr-Sigel, the role of women in the Church and modernity and the Church. If one reads the speech closely the call for Orthodox theological formation at a center of western learning was essential to equip future Church leaders to address issues facing us in this age. The Institute for Orthodox Christian Studies at Cambridge (http://www.iocs.cam.ac.uk/) has provided a fertile environment for teaching theology to the lay, academic, and pan-Orthodox peoples of Great Britain for over ten years. Ria and I have been privileged to benefit from many of the Institutes programs during our years in Britain. The vision of Dr. Behr-Sigel, expressed in her address, that the centre at Cambridge becomes a source of teaching Orthodox Tradition has been realized. Dn. George]]>
The Beginning of Great Lent 2009
AS OUR HOLY ORTHODOX CHURCH PREPARES US GREAT LENT, SHE PREPARES US FOR A JOURNEY. SHE SPEAKS TO US CONCERNING OUR JOURNEY TO PASCHA. THE JOURNEY WE BEGIN IS TO THE CROSS, TO THE TOMB AND TO THE GLORIOUS RESURRECTION OF OUR LORD, GOD AND SAVIOUR, JESUS CHRIST. WE ARE REMINDED THAT WE WILL NOT MAKE THIS JOURNEY ALONE, BUT THAT WE WILL JOURNEY WITH THE LORD, AND TRAVEL WITH OUR BROTHERS AND SISTERS IN CHRIST. PREPARING FOR THIS JOURNEY WE ARE NOT GIVEN A LIST OF THINGS TO BRING, NOR DOES THE CHURCH TELL US WHAT TO EAT OR NOT TO EAT ON THE ROAD. HOWEVER, SHE SPEAKS DIRECTLY TO US ABOUT OUR ATTITUDES. LENT CAN BE SUMMED UP BY THE PHRASE, “SHARING AND CARING” INSTEAD OF “DO’S OR DON’TS”. ATTITUDES CONCERNING OUR NEIGHBOUR ARE OF THE PRIMARY IMPORTANCE DURING THIS PREPARATION FOR PASCHA. IN OUR HEARTS, EACH OF US KNOWS THAT OUR LIVES ARE FAR FROM PERFECT. WE REALIZE THAT WE MUST SEEK FORGIVENESS FROM GOD FOR FALLING AWAY FROM HIM, BY PUTTING HIM OUT OF FOCUS IN OUR LIVES. WE KNOW THAT THIS FORGIVENESS IS NECESSARY FOR OUR RETURN TO HIM. AT THE BEGINNING OF THE GREAT FAST, WE ARE TOLD THAT THE FORGIVENESS, WHICH WE SEEK FROM GOD IS CONDITIONAL. IT IS CONTINGENT ON OUR ATTITUDES TOWARD OTHERS. ARE WE PREPARED TO SHARE OURSELVES WITH OUR NEIGHBOUR? ARE WE PREPARED TO CARE WITH COMPASSION? CAN WE FORGIVE OTHERS? DO WE CARRY ANIMOSITY IN OUR HEARTS, WHILE SEEKING FORGIVENESS FOR OURSELVES? OUR FORGIVENESS FROM GOD IS COMMENSURATE WITH THE FORGIVENESS WE OFFER THOSE WHO HAVE OFFENDED US. THE GREAT CHRISTIAN MARTYR OF THIS LAST CENTURY, DIETRICH BONHOEFFER SUMMED UP OUR RESPONSIBILITY TO OUR FELLOW CHRISTIANS IN THIS WAY:
- Dietrich Bonhoeffer
“REJOICING IN THE VIRTUES OF THE SPIRIT – MAY WE PERSEVERE WITH LOVE, AND SO BE COUNTED WORTHY TO SEE THE SOLEMN PASSION OF CHRIST OUR GOD, AND WITH GREAT SPIRITUAL GLADNESS TO BEHOLD HIS HOLY RESURRECTION.”
]]>What does God want from us?
I don’t know if you ever ask this question, but as far as I’m concerned I seem to ask this question a lot! Ok, God what do you want from me? It seems that I am always asking the question without expecting an answer. Well, the Gospel for next Sunday, the Gospel of the Last Judgment (Matt 25, 31 – 46) answers this
question pretty specifically and without equivocation. The entire exhortation can be boiled down to one sentence. Blessed are the merciful! It requires mercy to feed, clothe, heal, visit, give drink, or welcome. St John Chrysostom remarked in a sermon on this passage, that we take pity on a poor stray dog and feed him when we encounter him, but we are most likely to ignore our fellow human if we come upon them by the side of the road. If we care for the physical needs of our fellow man, do we ignore their more basic spiritual needs? Do we welcome strangers to Church or think about clothing them in the garment of incorruption, their baptismal garment? Do we try to feed them with spiritual food, free them from the prison of loneliness or despair? It seems that if we go down to the soup kitchen or meet people’s physical needs out the back door of the community center, we’ve done our good deed.
However, we really don’t want “those kinds of people” in the pew next to us. It is easy to give a loaf of bread, but a much more difficult commitment to share the bread of life, the Holy Eucharist. The banquet of the Kingdom is the wedding feast, and the king wishes all to attend. He desires the room to be full. The servants gathered “the good and the bad” and invited them into the feast. Has the king invited you? Whom shall you bring?
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