Lord, I have cried unto Thee.

Byzantine Chant at Carnegie Hall

2011-11-16T22:56:00.001-05:00

Using an iPad at the Chanter's Stand

2011-11-15T13:20:00.001-05:00

I've had my iPad for about a year and a half, and it's been with me at almost every liturgical service since then. I've amassed a decent library of digitized texts, and I've yet to really take the time to go through and thoroughly organize them. However, the present post is not really about the content I have on my iPad, it's how I use it. I thought I would share my experience so that, if others are interested in a similar implementation, they at least have a place to start.

First of all, I have an iPad 1, 32GB capacity. I have a ton of apps and probably close to two hundred .pdf files containing byzantine music texts, but I still have plenty of storage space. Those files range in size from one page, to hundreds of pages. For example, on the smaller end, take Fr. Seraphim Dede's typical Sunday eMatins booklet: usually just under 30 pages, and a 350-500 KB file. St. Anthony's Monastery's Divine Liturgies book, on the other hand, is a 688-page, full-color text, taking up 118 MB.

Having the iPad is nice, and having all these files is great, but none of it matters if you don't have the right application through which to interact with it all. Some people that I know use the built-in iBooks app, which works well, but it is not versatile. I have been using the app GoodReader since day one, and I've been very happy with it. Its user interface is intuitive and clean, and it is full of features. On top of that, and most important, is that the program is stable. It has never crashed on me, even while running multiple, large files. I've convinced one other iPad user I know of to try this program for this purpose, and they've been using it ever since.

This post is not intended to be a write-up of all the features of this app, rather, it is to provide a brief, practical introduction for cantors who would like to use an iPad.

From the screen captures, it should be obvious that you can create and customize a folder tree based on your needs. The app has very intuitive controls for editing file names, organizing folders, finding files, and for connecting to remote servers, like Dropbox or Google Docs. It also has a built-in web browser. So, for example, if you need to download Sunday Matins, you can pull up the browser, go to ematins.com, and tap the link for the file you need, save it, then return to your folders.

Organizational interface.

The web browser interface.

Another great feature of GoodReader is tabs. What this means is you can have multiple files open and simply tap on the corresponding tab when necessary. For example, before any given service, it is a good idea to determine what texts you will need, and then go ahead and open them all. (Additionally, you can prepare by creating bookmarks to quickly find and jump to the music or text you will need next.) Having these files open keeps them ready in the background. So, for example, if I am chanting Orthros, and am using Fr. Seraphim's eMatin's text, but need music for, say, a Saint's apolytikion, I can simply tap the tab for the Minologion I already had open in the background and bookmarked to that section of the text. Once the apolytikion is finished, I simply tap back to the Orthros text.

Note the tabs at the top.

An example of bookmarks.

Reading in landscape mode. (Not to scale with other screen captures.)

Reading in portrait mode.

Another potentially important feature of GoodReader for the cantor is the ability to annotate the file. Inevitably, there will be mistakes in the text and/or music, or the parish you are in may prefer "You"s, when all your text has are "Thee"s. Or, you just may want to make a note on the document for your own reference. If you're working with scans of old documents or bad photocopies, you may need to re-write some things to make them legible. GoodReader makes this easy. I've included a fictitious example below, adding a klasma to the first note of Kyrie Ekekraxa:

Bringing up the annotation menu. Note the zoom level.

Hand-drawing the klasma.

The edit in the context of the rest of the score. (Red circle just for locating the example.)

You can delete your annotations.

GoodReader is versatile in how you can choose to read the file, too. You can read it in landscape or portrait mode, zoom in, lock scrolling, and even crop margins. You can flip through pages or advance them by a single tap, depending on how you set your preferences. Another nice feature of GoodReader is that it can play audio files (or, you can simply play audio via the music app in the background), which is great for singing along with a piece for practice.

Using your iPad through a typical Sunday Orthros and Divine Liturgy will use up some battery power, but if your iPad is fully charged in the morning, you will have plenty of power to get through the services. Just recently, I used it for Orthros, Divine Liturgy, and three separate baptismal services in one day, and still had around 40% battery life left.

At the time of this posting, GoodReader retails for $4.99, and I would say it is worth every penny (especially if you use it for other business or school work).

There is another app that I have downloaded, and which I think will potentially be superior to GoodReader. It is called forScore, and is a reader program specifically with the musician in mind. It has features like half-page turns, a visual and/or audio metronome, pitch pipe, a set list creator, organization by composer, and other features that would be great for this type of use. The only problem that I've had is the program's instability when handling large files (like the above-mentioned Divine Liturgies book). I'll continue to monitor that app's progress, and if it becomes more stable, then I'll probably do a similar write-up for it. But until then, there's no point in using an app that's likely to crash when you're in the middle of a hymn.

St. John of the Ladder on Anger

2011-11-08T09:57:00.002-05:00

So let the tyrant anger be bound with the chains of meekness, and be beaten by patience, and dragged out by holy love; and, being arraigned before this court of reason, let it be duly examined: 'Tell us, base idiot, what is the name of the father who begot you and the mother who brought you for evil into the world, and the names of your foul sons and daughters. And not only that, but tell us the designations of those who wage war against you and kill you.' And anger might be thought to reply: 'Many are my origins, and I have more than one father. My mothers are vainglory, love of money, greed, and sometimes lust. My father is called conceit. My daughters are: remembrance of wrongs, enmity, self-justification, and hatred. But my opponents, who are now holding me captive, are the opposite virtues of freedom from anger, and meekness. She who schemes against me is called humility. But as to who bore humility, ask her in due time herself.'

The Ladder of Divine Ascent, Step 8

St. Kendeas the Wonderworker of Cyprus

2011-10-06T10:29:00.000-04:00

Today the Church remembers St. Kendeas the Wonderworker of Cyprus. This Saint is little known outside of Cyprus, and even then it is because those who know of him are from Cyprus or of Cypriot heritage. My reasons for knowing of St. Kendeas fall into the latter category. My father is from Cyprus, but this is not why I know St. Kendeas - at least, not directly.

In Cyprus, there is a village in the Famagusta region, named Avgorou. In Avgorou is a small monastery, situated on the UN buffer zone between southern Cyprus and its Turkish-occupied northern lands. This monastery is dedicated to St. Kendeas, and is built on the site of a cave where he either a) lived in asceticism, or b) stayed in during a journey and had a vision. I know of this small, obscure place and of this little-known Saint because my grandmother, being a widow, was tonsured in to the monastic life and joined this community. I had the blessing of being able to visit twice before she reposed (ten years ago this year).

My grandmother, tonsured Christonymphi, second from right.
Abbess Christophora, far left. Photo from 1989.

It has been eleven years since I last visited the monastery of St. Kendeas, but the memory of it, of the Saint, and of my grandmother have been with me constantly through the years. For years, I have had in my possession a book written by the then (and I assume, still) Abbess of the monastery, Christophora (pictured here). It is a book of the life of St. Kendeas, and it also includes the services dedicated to him. It is my hope to one day be able to translate this entire work in to English. I have started with an apolytikion, which I will offer below. I also would like to try and learn more about his life, and those who labored with him, because, interestingly, he came to Cyprus by way of Jordan - but only after having originally journeyed from what is now present-day Germany. Included below is the life of St. Kendeas as related by Chrissi Hart, the author of the children's book Under the Grapevine: A Miracle of St. Kendeas of Cyprus:

Saint Kendeas was a monk who lived between the seventh and tenth centuries and is recognized as a saint by the Orthodox Church.

His cave, church, and monastery are located near the village of Avgorou, in a fertile region of Cyprus that is famous for growing potatoes and for basket-weaving. Nearby coastal towns are known for their sandy beaches and clear turquoise water.

Saint Kendeas left his homeland of Alemanni (modern Germany), when he was eighteen and went to Jerusalem to live a monastic life with other hermits in the desert of Jordan. There he healed a young boy who was the son of a great nobleman from Jerusalem.

From Jordan he traveled by boat with other hermit monks to Cyprus, where, upon arrival, they miraculously survived a shipwreck.

Eventually, Saint Kendeas went to live alone in a cave near Avgorou, spending the rest of his life as an ascetic.

When Saint Kendeas arrived at the cave, he was thirsty and prayed to God for water to drink. The stone he knelt on filled with clear holy water and still flows today.

Throughout the centuries many sick people have asked Saint Kendeas for his help. Through his prayers to God, they have been cured.

He lived a long and virtuous life and has continued to perform numerous wonders and miracles for children and adults who believe in him and love Jesus Christ.


St. Kendeas the Wonderworker of Cyprus Image Source

Apolytikion, First Mode
(My own, amateur translation)

Through your struggles you hallowed Jordan's desert and wilderness;
on the isle of Cyprus you shone forth through great battles like a fixed star.
Beholding thus the wealth of your great works,
God-bearing Kendeas, we cry out:
Glory to Christ who has glorified you!
Glory to Him who made you wondrous!
Glory to Him who works healings for all through you!

Finally, here is a video showing some photos from the feastday of St. Kendeas in the village of Avgorou. There are some photos of the monastery as well:

Some Chanting - Hierarchical Great Vespers

2011-09-14T01:30:00.003-04:00

I thought I would share this video I took of us chanting the 'Anoixantaria' - augmented final verses of Psalm 103(104) - at the Hierarchical Great Vespers for the Feast of the Elevation of the True Cross, with Archbishop Demetrios presiding, at Holy Cross Greek Orthodox School of Theology in Brookline, MA. One bad thing is that my phone did not have much storage space left, and thus stopped recording about a third of the way through. Please pardon the abrupt ending. Regardless, what was captured wasn't too awful, so, here it is:

(Note: If you're interested, the score we used for the English can be found here. Verses 2 and 4 are what appear in this recording.)

Elder Paisios on Humility

2011-09-08T23:03:00.000-04:00

God loves man very much; He knows very well the problems of each one of us, and wishes to help us before we ask Him to do so. Since God is omnipotent, there are no difficulties which He cannot overcome, except one. The difficulty God faces, and I repeat, it is the only one, is that He “cannot” help us when our soul is not humble. God “feels sad” because, while He sees His creature suffer, He “cannot” offer any help. Whatever help He offers, it will harm the person because he lacks a humble mindset.

Whatever happens to man, depends absolutely on his humbleness. For instance, we see a man striving and finally being subdued by one of his passions. God allows this to happen for only one reason: because his soul is filled with conceited thoughts and pride. Perhaps this man hates this specific passion and fights really hard to get rid of it. He will not achieve anything, however, because God does not help him; and He will not help him unless he humbles himself. Although he hates this specific passion, he is subdued by pride, which is the passion that introduces man to all other passions. “Pride is the cause of every passion,” St. John of the Ladder.

Man wants to progress spiritually and asks God to give him love, prayer, obedience and all virtues. We should be aware that God will not give us what we are asking for, no matter how hard we try, unless we humble ourselves. If our only aim is humility, then God will give us everything for free.

God wants and desires only one thing from us: our humbleness. He does not need anything else; just to humble ourselves, so He can actually make us partakers of His divine grace, which was granted to us through the mystery of Holy Baptism. Although we did not love Him yet, neither had we struggled to acquire His grace, He gave it to us as a gift out of His extreme kindness. He is only asking from us to humble ourselves and respond out of gratefulness and appreciation to His love. Thus, divine grace, which abides in us, will be activated and function accordingly. It will make us love God and get to know Him; it will do everything for us, if we only humble ourselves and allow for it to act. The only obstacle to the energy of God’s grace is our pride, our lack of humility.

St. Peter in chapter 5 of his 1st Epistle helps us clearly understand our fault and tells us what we should do: “Clothe yourselves, all of you, with humility toward one another, for God opposes the proud, but gives grace to the humble. Humble yourselves therefore under the mighty hand of God, that in due time he may exalt you. Cast all your anxieties on him, for he cares about you.” (1Pt 5: 5-7)

If we concentrate solely on our struggle for humility, then everything will be granted to us by God as a blessing. When we take care of everything else except our humbleness, then we will never achieve anything good; even if we did, we wouldn’t be able to keep it for long. We need only one thing: the humbleness of our heart, which will give rise to the Kingdom of God’s grace.

Source.

GOA Archdiocesan School of Byzantine Music Registration

2011-09-06T11:45:00.000-04:00

Click here to visit the School's website.

St. John Chrysostom on the "Salt of the Earth"

2011-08-07T00:15:00.001-04:00

The following excerpt from St. John Chrysostom's Homily XV (the text of which can be found here) is taken from The Preaching of Chrysostom (J. Pelikan, ed., Fortress 1967 - out of print).

In this homily, St. John is commenting on Jesus' sermon on the mount. I thought it was a nice commentary on our Lord's words, that his disciples are the "salt of the earth." If read in the right spirit, for those who are either already working in ministry (ordained or not) or who aspire to do so, St. John's words are a nice reminder of the responsibility that comes along with that type of work:

Seest thou how by degrees [Christ] indicates [the disciples'] superiority to the very prophets? in that he saith they are teachers, not of Palestine, but of the whole world; and not simply teachers, but awful [read: awesome] ones too. For this is the marvellous thing, that not by flattering, nor soothing, but by sharply bracing them, as salt, even so they become dear to all men.

"Now marvel not," saith he, "if leaving all others, I discourse to you, and draw you on to so great dangers. For consider over how many cities, tribes, and nations, I am to send you to preside. Wherefore I would have you not only be prudent yourselves, but that you should also make others the same. And such persons have great need to be intelligent, in whom the salvation of the rest is at stake: they ought so much to abound in virtue, as to impart of the profit to others also. For if ye do not become such as this, ye will not suffice even for your own selves.

"Be not then impatient, as though my sayings were too burdensome. For while it is possible for others who have lost their savor to return by your means, you, if you should come to this, will with yourselves destroy others also. So that in proportion as the matters are great, which ye have put into your hands, you need so much the greater diligence." Therefore he saith,

"But if the salt have lost its savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men" [Matt. 5:13].

For other men, though they fall never so often, may possibly obtain indulgence: but the teacher, should this happen to him, is deprived of all excuse, and will suffer the most extreme vengeance. Thus, lest at the words, "When they shall revile you, and persecute you, and say all manner of evil against you," they should be too timid to go forth: he tells them, "unless ye are prepared to combat with all this, ye have been chosen in vain." For it is not evil report that ye should fear, but lest ye should prove partners in dissimulation [cf. Gal. 2:13]. For then, "Ye will lose your savor, and be trodden under foot": but if ye continue sharply to brace them up, and then are evil spoken of, rejoice; for this it the very use of salt, to sting the corrupt, and make them smart. And so their censure follows of course, in no way harming you, but rather testifying your firmness. But if through fear of it you give up the earnestness that becomes you, ye will have to suffer much more grievously, being both evil spoken of, and despised by all. For this is the meaning of "trodden under foot."

Fr. Touma Bitar on the Goal of Earthly Life: Prayer

2011-07-08T06:00:00.001-04:00

(HT: Notes on Arab Orthodoxy)

He came to me with the question, "I do not pray very much lately. I think I'm falling into negligence. What should I do to bring my prayer back?"

If you truly want to bring your prayer back, then you are able to do this in an instant. Through prayer you acquire prayer. Prayer is an act of will. Pray regularly. A little or a lot? It doesn't matter. With feeling or without feeling? That doesn't matter either. You begin with the body, with words and motions. What's important is that you do it attentively. Don't be hasty and don't be slow. Don't raise your voice and don't hush it. Be moderate. Put your mind on what you are saying, on each word. Understand what you are saying. Whenever your mind wanders, even a little bit, bring yourself back. Prayer with the body, with the tongue, the hand, the fingers, bending the body in bows and prostrations, keeping attention and understanding the meanings, all of this and similar things, is the introduction to the prayer of the heart. In prayer, the motion is from the outside towards the inside, and upwards. Prayer through control of the body enters one into tranquility. Tranquility enters him into humility, and humility raises up within him the fragrance of peace. Everything else follows after this.

Prayer is not an issue of temperament. This is why it only comes by force. A person forces himself, and it is given to him. Indeed, it is given to him as a gift from above! Likewise, if one waits to be overcome with a desire for prayer in order to pray, then he will never pray. Prayer with desire is in general psychological prayer with no spiritual value. The basic desire for prayer, or you could say spontaneous prayer, only comes with strength and grace from the Most High. The beginning of prayer is not like this. Zeal for prayer might arise in the soul after encountering a person praying or after hearing or reading words about prayer that move the heart, and then when he begins to pray his interest quickly ceases and he finds prayer monotonous and dry. If he goes back, he loses it and if he stays firm and constant then he arrives at true prayer that spreads its roots in his soul, little by little, until it reaches its depths!

Keep reading! >>

New 'About' Page and Other Updates

2011-07-08T03:32:00.001-04:00

As I noted in a previous post, school has kept me rather busy. Surprisingly, summer has been busy in its own way.

I've taken some time to update the overall look of the site, with a new header graphic and background. Meanwhile, new posts have been trickling in.

One new feature of the site is my 'About' page, where I tell you a little about myself and this blog. This is new because for the last three years, I've thought that anonymity was better than having my information all over the Internet. However, I've had time to think about this and figure that if I'm going to be posting things for others to read, they should know who they are reading it from. That, combined with the personal networking that has been a result of my attending seminary, has convinced me that I should not be a 'man behind the curtain,' so to speak.

It is my hope to add a few more standalone pages to this site in the coming weeks. I would like to have some pages with links to resources that I have found helpful, particularly in the area of Byzantine chant. (You'll perhaps notice that, as of now, the links I used to have posted to the right are now gone.) Several people have told me that the resources I had compiled were very helpful, and for quite some time, I've been wanting to update and consolidate them.

Other than that, some things may disappear or move around while I'm tweaking the site.

Metropolitan Jonah: "Seek ye first the Kingdom of Heaven."

2011-07-07T23:09:00.001-04:00

(HT: Koinonia)

Sermon of Metropolitan Jonah

St. Nicholas Cathedral
July 3, 2011

“Seek ye first the Kingdom of Heaven”

“Seek ye first the Kingdom of God and His righteousness and all these things will be given to you.” These are words to live by. These are words by which we must structure our whole life. It is a call to constant repentance – a call to constantly turn back to God – a reassessing: what are we doing with our lives, what are we doing with our thoughts and our values. How are we living our lives. “Seek ye first the Kingdom of God” means first and foremost means to completely restructure our life according to the Gospel. It means to try to live completely according to the Gospel, according to the teachings of Our Lord Jesus Christ. It means not to let the values of this world, seeking for food and for clothing be the dominant things in our life. It is so easy in our culture to be completely consumed by the striving for position, for money, for recognition, for power – for money, sex and power, as one contemporary author summarizes it. All these things lead to the same thing, because there can never be enough to satisfy us. No matter how much we have, there is never enough. Really, the only thing that satisfies us – the only thing that will fulfill us is the Kingdom of God. It is that living communion with Christ, our relationship with Christ that enables us to share in the life of the Father through the gift of the Holy Spirit, so that our humanity becomes that living relationship.

We heard in the reading from St. Paul those words about “justification”. That has certainly been a major theme in Western culture over the past 500 years. But as Orthodox, we understand it differently. To be in that relationship of faith does not mean that we have been changed, as it were, from the category of the damned to the category of the righteous – or that it is some kind of vicarious justification.

What does it mean to be “justified”. It means to be righteous, which is what the Greek word means. The Latin word means the same, but it has changed over the centuries. The word “justified by our faith” means that we have found the way to a living relationship with God, by which our lives are being transformed and deified. It means that not only our minds, our hearts and our wills are being joined to the activity of God, but even our very bodies receive that Grace of God which is the very substance of what imparts faith to us. Because Grace is not simply God’s good favor to us, it is the very gift of God – His life, His energy, His presence, His activity in our lives.

Faith is not simply our subscription to a set of beliefs, but rather our faith is manifest in our actions. First and foremost, our faith is that living experience of the knowledge of God. Knowing that God is present and living according to that reality.

I think this is the very core of what it means to “seek first the Kingdom of God”. To make that experience, that awareness of His presence the fundamental cornerstone of every aspect of our life, that re-structures not only how we live, but even our consciousness. If we are conscious of God in everything that we do, at all times and everywhere, our entire life will be sanctified.

We can’t compartmentalize everything – work over here, church over here, school over here, and other things we don’t talk about over here, but rather it is all unified – so that we are the same person at work and at home and with our friends. It is the living awareness of the presence of God. That is the key factor in unifying that life.

But it is not only bringing that awareness in, which begins to sanctify our life, it is bringing our entire life into submission to Christ, bringing our entire life into cooperation – the Greek word is synergy – with God. It is that active union of His activity and our activity. “It is not only I who live, but Christ Who lives in me”. It is not only I who love, but God Who loves me. It is not only I who act, but God Who acts through me and I with Him.
This living synergy is what faith is all about. It is this type of faith – this living communion with God – which transforms us from being part of this world to citizens of the Kingdom of Heaven. It is that experience of the Kingdom of Heaven that is no different than that living experience of communion with God, of that synergy with God that begins here in this life and continues on into All Eternity.

To seek first the Kingdom of God and His righteousness means that our life is lived not according to this world but according to the Kingdom. This tremendous wisdom of Our Lord Jesus Christ seems like absolute foolishness to the world, totally foolishness. Think about it, you don’t care about where our next meal is coming from, you don’t care about money, you don’t care about clothing, you don’t worry about all of these things. That’s foolishness in terms of the world. But according to that life lived in communion with God, a life lived in synergy and faith, we know that God provides everything we need.

Of course, we too enter into that action, because everything is synergy. It doesn’t mean you stop working and think God will provide. That’s not the case either. It is through God working through us and we working through God – that total life lived and focused on God, focused on the Kingdom.

What is going to happen with this? “Blessed are you when men shall revile you and persecute you and say all manner of evil against you falsely, for My sake, rejoice and be exceedingly glad, for great is your reward in Heaven.” As a result of trying to live according to the Gospel, as a result of trying to live completely according to the Kingdom of God, the world will hate us and send tribulations and trials and persecutions.

And indeed, even within our self, St. Paul talks about that wall of sin within our members – this resistance to doing the will of God this desire to do our own will. I want to get what I want when I want to get it and how I want to get it. We can have this nice religion and put it in a nice little box and take it out every year – to seek out that lucrative position, or whatever, and not live according to the Gospel. Our own desires, our own lusts, our own inclinations are the source of those trials and tribulations.

But what does St. Paul tell us. The tribulations, all these trials, produce character. And character brings forth hope. And that hope does not disappoint. Hope and faith are so deeply related, because our hope and our faith are connected in one thing. Our faith is our living experience of communion with God, with Christ in the Holy Spirit. And our hope is the attainment of that Heavenly Kingdom which is the fulfillment of that life lived according to that communion.

In that, we are made righteous by faith. The Lord said “seek first the Kingdom of God and His righteousness”. What kind of righteousness do we have other than our cooperation with God. That is the only true righteousness – it is obedience to the will of God. It is conformity to the will of God. It is submission to the will of God, cooperation with the will of God. That is our righteousness. So having been justified, having been made righteous by our faith, we have opened up to Our Lord Jesus Christ, which gives us the gift of His Love, which is His Grace, and which raises us up, transforms us and sanctifies us.

So, brothers and sisters, let us all remember these words. This is one of those really important verses to memorize and to think about every day.

“Seek first the Kingdom of God and His righteousness.”

St. Gregory of Nyssa on Psalmody and Spirituality

2011-07-06T00:19:00.006-04:00

I was recently asked to try and locate a text, St. Gregory of Nyssa's fourth-century Commentary on the Inscriptions of the Psalms (Hellenic, 1999), translated into English by Casimir McCambley, OCSO. Turns out it is out of print, but I was able to find a copy at the library.

I have a few days before I pass it along to the person who wants to read it, so I've taken a look at it. I thought I would share here the text of the third chapter of the second book (pp. 66-68). It concerns what, exactly, a psalm is, but also touches on canticles, hymns, prayer, etc. It follows a discussion in the previous chapters on the inscriptions of the Psalms (i.e. "A Psalm of David," "For the end," "To Asaph," etc.). I recommend this read to all Christians, but especially to those of us who serve in the order of Reader or Cantor:

A psalm, canticle, praise, hymn, and prayer differ from each other as follows: a psalm is a choral chant with a musical instrument; a canticle produced by the mouth is a prayer said aloud; a prayer is supplication to God for benefits; a hymn is a song of praise rendered to God for graces bestowed upon us; praise [ainos] or acclaim [ainesis] (for this the significance of both terms) contains praise for God's wonders. The only kind of praise is intense praise. Often the above mentioned terms are joined to others in the psalm inscriptions so that one term becomes two as in the following examples: "Praise of canticle," "Canticle of psalm," "Regarding the psalms of hymns" as we have learned from Habacuc [sic.] (3.1)*, and "Prayer with canticle." The intention of these inscriptions is to direct us to virtue: the harp is a musical instrument which renders sound by the superior elements of its construction. The music of this instrument is called a psalm. Therefore, the form of its construction provides us with a means of instruction to manifest virtue. Your life should be a psalm not resounding with earthly utterances -- thoughts are these utterances -- but you should be a pure, audible sound coming from heaven above.

* I thought it was worth noting here that St. Gregory refers to the Septuagint Greek text. The Masoretic Hebrew text (not in existence in his time) omits any reference to the musical aspect (in the Greek "...μετὰ ᾠδῆς"), which is why, if you follow this reference to Habakkuk 3:1, in most bibles you would not see what St. Gregory is talking about here (except in the Greek), since most translations are based on the Masoretic Text (a la King James). It is possible that it is missing as well from whatever Hebrew text St. Gregory was referencing in the the fourth century, as he is not ignorant of such differences. Two chapters earlier, he notes:

Certain psalms have inscriptions belonging to the Hebrew text such as "Alleluia" inscribed once or twice. Other psalms have this term linked with the name of certain prophets in the inscription [...]. Inscriptions used by the Church are lacking in the Hebrew text. We find this difference with regard to certain numbers pertaining to the seven days [...]. Other examples have a different understanding of the inscriptions, a matter about which the Hebrew version is generally silent. (p. 62)

Continuing with chapter three:

When hearing a canticle, we symbolically learn about the well ordered conduct of one's life. Just as the sound of the melody from musical instruments alone reaches its hearers, so the sung words themselves do not differ from the sound. In a canticle, however, both the rhythm of the song and the power of the words are completely pervaded by music which must be recognized as when the melody comes from musical instruments alone. Similarly, virtue comes about for those who apply themselves to it. As for those persons applying themselves to a philosophy which considers and investigates reality, it is uncertain that they can pursue virtue since they restrict the good in their consciences. On the other hand, persons with a dignified bearing conduct themselves carefully, just as the gracefulness of their lives is visible to us all. Thus when the good is attained by union of moral philosophy and contemplation, we have the inscription becoming "A canticle of psalm" or "A psalm of canticle." However, when another term appears pertaining to praise, either the good done with respect to the mind is signified by "psalm," or custom and elegance with respect to appearance is explained by the word "canticle."

A hymn or song of praise joined to a canticle forms a precept saying that we should not dare to think of God unless we make our lives worthy of such boldness. "Praise is not becoming in a sinner's mouth" (Sir 15.19). And God says to a sinner, "Why do you declare my ordinances" (Ps. 49.16)? Similarly, we are offered a "Prayer with a canticle" that we might watch our lives and not be negligent and unbecoming in our conduct; only then can we approach God through prayer. It seems to me that the Lord hands down this insight regarding prayer to those who ask him "Teach us how to pray" (Lk. 11.1). This is a prayer not simply in words, but a conduct of one's life when Christ says, "If you forgive men their offenses, the heavenly Father will forgive your sins" (Mt. 6.14).

Whenever the word "praise" is found alone, it testifies to praise offered to God. Praise of God is none other than "Praise of David." We learn from this inscription that if we live according to its meaning, we will obtain confidence to praise God.

The inscription "Praise in the hymns" (Pss 6, 53, 54, 60, 66, 75) leads us to a higher plane. The divine Apostle [Paul] knew this when he said to the Corinthians that he sings with his own spirit and mind (1 Cor. 14.15). Therefore psalmody united to one's mind interprets our earlier words, that is, our external life must be worthy to reveal what is hidden to signify our understanding of the canticle. Psalmody from the Spirit alone demonstrates the excellence of holy things when our offering to God transcends appearances. In certain canticles the psalm does not describe in detail its full content but instead speaks "in hymns." In my judgment, then, we must know what hymns signify. We learn that the exalted life and that which is on high requires our musical instrument [the soul] to become a hymn of God with heavenly, transcendent thoughts. This is accomplished not by words, but by directing our life to this excellent state. When we find the word "intellect" ascribed to hymns, the text, it seems to me, counsels us not to be ignorant of words used for God's glory, lest we become unmindful of what does not befit the divine majesty by an impulse devoid of inquiry and understanding. Our words, then, are meant for persons who live according to God. He rewards them in this life and judges well, a fact indeed obvious to our sense perceptions. Persons of little intelligence have many opinions about God such as these, but you must comprehend those things pertaining to him which are not subject to reproach.

That which truly gives praise to God transcends our human efforts. "Praise of David" to us means anything which alone befits God. This seems to consist of our knowledge about prayer as contained in the inscription, "Prayer of David." Our life must be in accord with this inscription if we are to be confident in prayer. Thus we have another inscription, "Prayer of a poor man when discouraged; he pours out his entreaty to the Lord" (Ps 101). We certainly need to rise up to God in order to comprehend our deficiencies, and we will not desire truly beneficial things unless we grasp our own lack of them. Our intensity of prayer will be animated and spontaneous when we recognize our poverty and our indifference about persisting in our desires. Thus we will pour out our petition with tears instead of with words. The inscription "Prayer of Moses, the man of God" (Ps 89) teaches us that we cannot approach God in prayer unless we reject the world and become men devoted to God alone.

Mother Gavrilia on Life and Faith

2011-07-03T21:53:00.000-04:00

The following brief excerpts are from the book The Ascetic of Love, the life of the late Mother Gavrilia, a missionary nun. This book will probably be the next one I read...I've heard nothing but good things about it over the years but have never given it a chance.

You frequently repeat words like: What did you just say?….Why did you say that other thing?….Was that an inspiration by God?…. Was it out of enlightenment…Did it come from your mind?….. Well, if I sat down to think like that every minute of the day, I wouldn’t be able to utter anything…because we are all aware of our unworthiness to counsel the other. Instead, I just feel for others, and I suffer so much with those that I see around me, that I feel as though I am one of them. And from that moment on, I start saying: “If I were you, I would do this….” You, however, seem to want someone to take you by the hand, make you their underling, tell you to do this, do that, now sit down, now get up, now go and get the money that you worked for, now don’t take the money, now put on the red dress, now the white one… Whew! Now THAT is called Slavery! But you should bear in mind that God created us as Free beings! Many have said to me: “If only God hadn’t created us free, because we really don’t know what His Will is.” But that is so hypocritical! The Will of God becomes so apparent in our fellow man, however, we persistently keep saying: “I don’t know…. I don’t know….”, simply because it doesn’t suit us to understand!

Do you have any idea how many years I have studied –and still study– the Gospel? Well, I am in a position to tell you that, just as a good housewife reads a recipe to prepare a dessert, then begins to assemble all the ingredients according to the recipe’s instructions, but finally discovers that her dessert was a failure, in which case, she gives it to the dog…well, that’s what our life is like. We read the instructions for our life –which is the Gospel– but…we make a mess of it! Then we give it another try, and another… and another…but, just like the dessert, where, in the one attempt it was too much egg, in the other attempt there was not enough sugar…well, that’s what it’s like in life too. There will be a time that our selfishness is to blame, and another time it will be because we spoke of our neighbor as though he weren’t our brother…and all this will eventually accumulate and become like a boulder that will drag us down into the ocean and drown us, and nothing more…

*The quoted text is from this website, not directly from a hard copy of the book, so I have no page references.

Demetrios Dukas, Greek Orthodox church artist, dies at 83

2011-06-24T01:00:00.007-04:00

Here at school we received word earlier this week that the iconographer Demetrios Dukas who did the mosaic work - the Platytera and the Pantokrator - in our chapel died recently. He was a student of Kontoglou, and his work is a lasting testament to his skill and vision. That his work is in two rather prominent churches in the USA (Holy Cross Greek Orthodox School of Theology's chapel, and Holy Wisdom Cathedral in Washington, D.C.) is fitting, and he will certainly be an influence on future American iconographers. Here is the Washington Post's obituary:

By Lauren Wiseman, Thursday, June 23, 5:16 PM

Demetrios Dukas, 83, an artist who created Byzantine-style mosaics and paintings in churches including St. Sophia Greek Orthodox Cathedral in Washington, died June 15 at his home in Bowie of complications from pneumonia.

Until St. Sophia’s completion in 1984, Mr. Dukas spent 20 years painting icons throughout the cathedral.

His mosaics appear on the 1,400-square-foot dome that sits 79 feet above the cathedral floor and depicts when the biblical figure Isaiah has a vision of God. The section behind the altar is also adorned with his iconography.

Continue reading >>

Pantokrator, Holy Wisdom Cathedral
Washinton, D.C.
Photo ©2010 Andreas Houpos

Pantokrator, Holy Cross Chapel
Brookline, MA
Photo ©2010 Andreas Houpos

PSA Update

2011-06-23T23:07:00.002-04:00

Earlier today, I published a post in regard to the fact that "St. Ignatius Free Orthodox Church" - a church in no way affiliated with the actual Orthodox Church - linked to my blog and other Orthodox websites as sources for information on the Orthodox Church, in a manner that appeared to be misrepresenting their actual status and mission.

In addition to sharply criticizing this organization in my post, I emailed them requesting that any and all links to my blog be removed from their site. They responded swiftly and did just that, as well as changed a few points of information on the site itself.

While I still have real concerns about their operation, as a sign of mutual goodwill I offered to either delete my original post from my public blog, or to keep it and add to it the email thread showing our respective exchanges, to show their response to some of my critiques. They opted to have me delete the post, and so I have. For those who read the original post, I stand by the points I made, but in all fairness must concede that my primary issue was their linking to my blog, which has since been amended, and so I do not see a need to keep the post published.

Orthodox Hymnody, from a Non-Orthodox Perspective

2011-06-23T12:05:00.002-04:00

Now that classes are done with for a while, I'm trying to catch up on some reading and to organize my books and other reading materials. I've been spending some time perusing the Christian Classics Ethereal Library, and I came across Hymns of the Greek Church, an early-twentieth century English publication by John Brownlie. Essentially what Mr. Brownlie appears to have done is gotten a hold of some Greek Orthodox service books and translated several hymns for the benefit of English worshipers (not Orthodox). The intent of the work appears to have been not only to bolster the stock of English hymnody, but also to hopefully inspire English hymnographers.

This sounds all well and good -- and I'm sure not a few English were edified -- but the problem, as usual, with non-Orthodox attempting to use deep-rooted Orthodox traditions in a heterodox environment is that these things are used and/or understood completely out of context. When this happens, perhaps a few good things will come of their use, but ultimately, without being attached to the trunk of the Tradition, the (broken-off) branches will simply wither. Of note, I found, were the following remarks from the preface of the work in question. I've just a few comments, some of which are critical of the author's observation, others supportive:

(3) The hymns of the Greek Church are all in rhythmical prose—strangely Oriental in appearance—with the exception of those by John of Damascus, which are in iambics; and difficulties confront one on every page. What lines will reward the work of rendering? Prayer, Gospel, psalm, hymn, and exhortation follow each other, and are sometimes strangely interlaced. Where does one begin and another end? Then, there is meaningless repetition which must be passed over, and expressions demanding modification. The symbolism is extravagant, and sometimes a single hymn is crowded with figures the most grotesque. The Mariolatry is excessive, and the hagiolatry offensive. Sifting and pruning are needed before a cento can be formed which would commend itself to modern taste.

Why would the author be surprised by the Oriental flavor of the Greek rhythmical prose? In particular, I love how he is confounded at the seamless rendering of "Prayer, Gospel, psalm, hymn and exhortation." This is the Church worshiping! Using every tool it has available to offer full praise to God! This is what happens when you understand the utility of Scripture and aren't afraid to use it creatively! That he simply passes over 'meaningless repetition' is the clearest sign of the lack of understanding of how these hymns are actually to be implemented (thus betraying the lack of context). "Figures the most grotesque," "excessive" "Mariolatry," and "offensive"(!) hagiography further underscore the Western church's complete alienation from the deeper traditions of the Church. Finally, his remark about commending the hymns to modern taste can be, at first, offensive, but, really, this is what our own translators do, sometimes with more or less effectiveness. We must understand that hymns (any poetic works, really) pull from the database of symbols and sayings that are familiar and meaningful to the culture and time wherein they are produced.

But when all that is said, there remains much that is both beautiful and attractive. Some of the hymns and fragments are most chaste,—beautiful and tender in their simple expression of Gospel truths, which are so attractive to all true hearts, no matter by what creed dominated.

His ignorant complaints aside, it is commendable that the author came to this conclusion.

(4) The remarkable simplicity characterising those hymns constitutes, strangely it may seem, no small difficulty for the translator. The mere rendering of them into English prose is a comparatively easy task, and can be of no value to any one but the specialist, but to take the unmeasured lines and cut them to form stanzas, and in the process sacrifice nothing of their spirit to the exigencies of rhyme and rhythm, is a task by no means easy. But such drawbacks and difficulties are not insurmountable; and with the growing interest in hymnology which characterises our time, it will be strange if, in the years to come, the Greek service-books are not made to yield their tribute to the praise of the Christian Church in the West.

This is an interesting observation on two counts. The first is in regard to the difficulty of rendering appropriate translations metrically - something, again, that our own translators would agree with. One wonders, though, to what extent the author had any idea of how the hymns were executed. In other words, did he ever experience these hymns in the context of Orthodox worship? The second observation is more of a hypothetical, in regard to how influential these hymns may be to the "Christian Church (no idea which...) in the West." Not being of that (or those) tradition(s), I can't say. If anyone who happens to read this knows anything about the development of hymnody in the western churches over the last century, please, feel free to chime in. Based on what little I've experienced of hymnody in western churches, I have noticed no real similarity with that of Orthodoxy.

V. One prime characteristic of Greek hymnody should be referred to. Unlike the English hymn, which is intensely subjective—in some cases unhealthily so—the Greek hymn is in most cases objective. God in the glory of His majesty, and clothed with His attributes, is held up to the worship and adoration of His people. Christ, in His Person and Work, is set before the mind in a most realistic manner. His birth and its accompaniments; His life; the words He spoke, and the work He did; His Passion, in all the agony of its detail; the denial of Peter; the remorse of Judas; the Crucifixion; the darkness, the terror, the opened graves; the penitent thief; the loud cry, the death—all are depicted in plain, unmistakable language. So we have in the hymns of the Greek service-books a pictorial representation of the history of Redemption, which by engaging the mind appeals ultimately to the heart and its emotions. Our self-regarding praise is perhaps inevitable, as being the product of the meditative spirit which has its birth, and lives in the land of the twilight; but the advantages of the objectiveness of Greek hymnody are so patent, that its cultivation might be fostered by our hymn-writers, with advantage to the devotional feeling of our people and to the worship of the Church.

This paragraph, in particular, I found rather interesting. I really like it. I think spending time with these texts certainly affected the author, and it is plain that he hopes others will get from the hymns what he did. Particularly striking is the affirmation from an outside source of the orthodoxy of our hymnography, in that it does not cater to sentimentality but to reality. This is a subtle but enormous difference in the Orthodox, Eastern phronema and that of the West, and is a symptom of our entire spiritual outlook, not simply a stylistic, ethnographic variation in musical tradition. My final observation is how the author picks up on the iconographic nature of our hymnody; it is fitting that we understand our hymns are literary, vocal, and aural analogues to our icons.

St. Basil the Great, on how even dogs can put us to shame.

2011-06-16T14:01:00.001-04:00

So I just recently referred a friend to St. Basil the Great's Hexaemeron - his fourth-century commentary on the six-day creation of the world found in the book of Genesis - and I started re-reading and came across the passage that will follow shortly. I posted this for two reasons: One, because of the fact that it's amazing how St. Basil can use the example of an animal to draw us closer to God. Two, because it stands in such sharp contrast to what is found in this Guardian article about morality police in Iran.

St. Basil writes:

The dog is not gifted with a share of reason; but with him instinct has the power of reason. The dog has learnt by nature the secret of elaborate inferences, which sages of the world, after long years of study, have hardly been able to disentangle. When the dog is on the track of game, if he sees it divide in different directions, he examines these different paths, and speech alone fails him to announce his reasoning. The creature, he says, is gone here or there or in another direction. It is neither here nor there; it is therefore in the third direction. And thus, neglecting the false tracks, he discovers the true one. What more is done by those who, gravely occupied in demonstrating theories, trace lines upon the dust and reject two propositions to show that the third is the true one? But the dog is said to smell the first, the second, and the third. If he started off on the third without smelling, he would reason. As it is, there is no “syllogism.”

Does not the gratitude of the dog shame all who are ungrateful to their benefactors? Many are said to have fallen dead by their murdered masters in lonely places. Others, when a crime has just been committed, have led those who were searching for the murderers, and have caused the criminals to be brought to justice. What will those say who, not content with not loving the Master who has created them and nourished them, have for their friends men whose mouth attacks the Lord, sitting at the same table with them, and, whilst partaking of their food, blaspheme Him who has given it to them?

Found here.

Please excuse the mess...

2011-06-16T12:28:00.000-04:00

I've not really been able to spend any quality time and energy on this blog for a while, and I'm now getting around to it. I'm giving it a bit of a makeover...so things will be moving around and changing for a little while...then hopefully some new content will come! In the meantime, you can check out the 'Popular Posts' section to the right.

On Authentic Faith

2011-04-18T16:04:00.000-04:00

No disease of the spirit is more insidious, deceptive and destructive than false religiosity, which can be defined succinctly as religious legalism and exhibitionism. Jesus condemned it outrightly. He warned against those whose lives are measured by ceremonials rather than the holiness, mercy and love of God; and those whose evil motivations, intentions and improprieties are cloaked in the respectability of externals of religious faith and life. False religiosity is a cruel hoax and a betrayal of authentic religious faith. The practitioners of such artificial faith shut the Kingdom of heaven against men, for they neither enter themselves, nor do they allow those who would enter to go in (Mt. 23:13).

- From Great Week and Pascha in the Greek Orthodox Church, by Fr. Alkiviades Calivas, p. 31.

Event: OTSA 2011 Call for Papers

2011-04-13T12:40:00.000-04:00

From the OTSA website:

The Orthodox Theological Society in America announces the annual Call for Papers. The Society will meet September 15-17 at Holy Cross Greek Orthodox School of Theology, Brookline, MA. Individual submissions on any topic on Orthodox theology and culture are encouraged, although complete sessions are preferred. Members are encouraged to organize a panel, dealing with a single theme or a panel devoted to a recent book, especially if the book’s author could attend the session.

The Society is very pleased to announce that Fr. John McGuckin will deliver the Annual Georges Florovsky Lecture on Friday, September 16th. The tentative title of his lecture is “Frs. Georges Florovsky and Sergey Bulgakov: A Conflict of Typologies Concerning the Dialogue of Orthodoxy and Contemporary Society?”

Click here to read the rest.

St. John of the Ladder on Vainglory

2011-03-21T09:57:00.002-04:00

Reading these words today from St. John's The Ladder of Divine Ascent, I found them especially applicable to the Great Fast and thought I would share. I know his words condemn me:

5. The sun shines on all alike, and vainglory beams on all activities. For instance, I am vainglorious when I fast; and when I relax the fast in order to be unnoticed, I am again vainglorious over my prudence. When well-dressed I am quite overcome by vainglory, and when I put on poor clothes I am vainglorious again. When I talk I am defeated, and when I am silent I am again defeated by it. However I throw this prickly-pear, a spike stands upright.

6. A vainglorious person is a believing idolater; he apparently honours God, but he wants to please not God but man.

7. Every lover of self-display is vainglorious. The fast of the vainglorious person is without reward and his prayer is futile, because he does both for the praise of men.

8. A vainglorious ascetic is cheated both ways: he exhausts his body, and he gets no reward.

- From Step 22: On the many forms of vainglory.

Uniformity of Liturgical Texts in the Greek Orthodox Archdiocese of America

2011-03-20T15:48:00.001-04:00

The following excerpt is from the recent Announcement of the Holy Eparchial Synod. The issue of ecclesiastical conformity and standardization to a given translation of text and order of worship is an important one. I don't mean, necessarily, that I think standardization is entirely a good thing across the board, because it begins to limit local variety and character of worship. On the other hand, it provides something sorely needed in the United States: a starting point for all of our people to learn the divine services and to become comfortable and familiar with them, especially musically. This, I hope, will increase participation of the laity -- even if not vocally, then spiritually -- in the responses of the services.

Another point I'm curious about is the involvement of the National Forum of musicians, a body that embraces both the traditional Byzantine chant heritage of our Holy Church, and harmonized and accompanied music as well, the latter being outside of the canonical tradition of worship in the Church. Will these things be standardized as well, or will the traditional, unaccompanied, monophonic chant prevail (as, I think, it rightly should) and be more widely developed so that we can return to and maintain the proper ethos of Orthodox worship? It doesn't mean our music and chanting has to be an exact mirror of, say, the 'Patriarchal' style, but it should be developed in the same spirit.

Liturgical Matters: Approved the text of Vespers and Orthros which was submitted by the Synodal Committee on Liturgical Matters, and will submit it to the Ecumenical Patriarchate for final approval. The Synod had also the opportunity to meet in a special session with the Chairpersons of the Committees of the National Forum of Greek Orthodox Church Musicians and discussed among other subjects the following: a) the development of Church Choirs and recruitment of new members, b) the Liturgical Guide Book, c) the cooperation between the Church Choirs and the Chanters, and d) the development of Youth Choirs.

Dr. George Bebis on Worship

2011-03-20T14:12:00.002-04:00

For Saint Paul [see Romans 11:33-36; 12:1-2], worship is a "spiritual revolution" (ananeosis in Greek), a continuous renewal which transforms life to "a sweet-smelling savor," or to a life of sacrifice (as was Christ's life), a life of goodness and holiness and truth. Worship is singing of hymns, which springs out of the hearts of men; a spontaneous thanksgiving for all God's gifts in life; a remodeling of our behavior according to the will of God, which pleases God and makes our existence as rational and intelligent beings worthy of God. When we say intelligent or rational beings, we do not simply mean people who have studied the knowledge offered in our schools, but as Saint Anthony, the great monk of the fourth century says, "A truly intelligent man has only one care -- whole-heartedly to obey Almighty God and to please him. The one and only thing he teaches his soul is how best to do things agreeable to God, thanking him for his merciful providence in whatever may happen in his life...In this understanding and this faith in God lie salvation and peace of soul."

St. Basil the Great Liturgizing
Peace of soul is a very important element in Christian worship. Only by worshiping God can we secure for ourselves peace of soul. Because as Saint Basil, the famous bishop of Caesarea, writes, "One cannot approach the knowledge of the truth with a disturbed heart." Only through worship can man obtain an inner feeling of security and peace. Through absolute trust and unreserved confidence in God the Father, man receives the response of fatherly love, guidance, and direction needed in life. Man becomes free and liberated from the burden of emotional and physical barriers and is ready to enjoy the life of spiritual uplifting, which is nothing less than to communicate with the glory and the happy radiance of his Creator. This is why Christ said if he who is the Son of God makes us free, we will be free indeed (John 8:36). Saint Paul admonishes us, saying, "When Christ freed us, he meant us to remain free. Stand firm, therefore, and do not submit to the yoke of slavery" (Galatians 5:1).

But to feel this peace of soul and this freedom and liberation which every human being desires, one basic prerequisite is needed. This is humility. One must approach worship not as the pharisee of the Gospel who boasted and exalted himself as a man of virtue and perfection, but he must approach the altar of God as the tax collector, who surrenders his whole being under the mercy of God and who utters, "God be merciful to me, a sinner" (Luke 18:9-14). Indeed, to be humble is not an easy thing. One must renounce his previous way of life; he must forget the pleasures of our contemporary society, and he must renounce his ego and its selfish pursuits and goals. A proud man cannot become a man of prayer. For he cannot accept his sinfulness and shortcomings, and, more important, he cannot acknowledge his total dependence on God, who is creator and provider.

Another prerequisite for true worship is cleanliness and purity, for it is through this that we must approach and communicate with God. We are all sinners; nobody is perfect in this world. Temptations in life are manifold and can appear even at the most sacred moments of prayer and meditation. This is why in the eucharistic prayer we ask the Lord, "Cleanse the thoughts of our hearts by the inspiration of the Holy Spirit, that we may perfectly love you and worthily magnify your Holy Name."

- From The Mind of the Fathers, p. 33-34

MYSTAGOGY: Announcement On Vassula Ryden By The Ecumenical Pa...

2011-03-17T12:40:00.000-04:00

MYSTAGOGY: Announcement On Vassula Ryden By The Ecumenical Pa...: "The Orthodox Church, following strictly the shining example and teaching of the Holy Apostles, the teaching of the Fathers of the Church wh..."

Monachos.net: Great Lent Resources

2011-03-03T10:00:00.001-05:00

Monachos.net has a great sub-site dedicated to Great Lent, presented in their format of Patristic, Monastic, and Liturgical information. Further, they have put together a Patristic reading plan (actually, two plans - one consisting of longer readings, the other, of shorter ones) for Great Lent. I am hoping to be disciplined enough to use it, but we'll see.

Fr. Alexander Schmemann: "Clergy and Laity in the Orthodox Church"

2011-02-22T15:30:00.002-05:00

Because this subject has come up not a few times so far in discussions here at Holy Cross, I thought I would find and present this essay (the text of which is from here) written by the late Fr. Alexander Schmemann on the relationship of clergy and laity in the Orthodox Church. It seems to me that this is an important issue, one that deserves some attention by all conscientious members of the Church, because it can help us - especially in contemporary American society and culture - to better understand the role of the laity of the Church.

My own observations from parish ministry, especially working with young people, is that there is a lack of strong identification for them as to what it means to be Orthodox, let alone to be Christian. This is compounded - or, perhaps, simply reflected - by the very passive and/or secular approach that most people have to their interaction with the greater body of the Church. Add to this ineffective clergy that are either push-overs or who embrace clericalism, and you have quite the mess (I can imagine St. Paul writing an epistle to a community like this...).

Clergy and Laity in the Orthodox Church

Protopresbyter Alexander Schmemann

An Urgent Issue

No one would deny that the clergy-laity issue in our church here in America is both an urgent and confused one. It is urgent because the progress of the church is often hindered by mistrust and conflicts, misunderstandings and frustrations. It is confused for there has been no constructive and sincere discussion, no real attempt to understand it in the light of our faith and in terms of our real situation. It is indeed a paradox for from both sides, the clerical and the lay, comes the same complaint: Priests and laymen alike proclaim that their respective rights are denied, their responsibilities and possibilities of action limited. If the priest speaks sometimes of the lay "tyrannies", the laity denounce the "bossism" of the priest. Who is right, who is wrong? And are we to continue in this frustrating "civil war" at a time when we need unity and the total mobilization of all our resources to withstand the challenge of the modern world? When Catholics and Protestants outnumber us by 150 to 1, the younger generations shake in their attachment to Orthodoxy and we must count on each one for the gigantic tasks that we face? We call ourselves Orthodox — i.e. men of the true faith. We ought then to be capable of finding in their true faith guiding principles and positive solutions to all our problems...

The present way is nothing more than an attempt to clarify the issue under discussion. Although written by a priest, its purpose is not to "take side", for in my opinion, there are no sides to be taken but a misunderstanding to be dissipated. This misunderstanding, to be sure, has deep roots in a rather unprecedented situation in which we have to live as Orthodox. It can not be cleared by mere quotations from canons and ancient texts. Yet, it is still a misunderstanding. This is what all people of good faith must understand. It requires only that we honestly and sincerely put the interests of our church above our personal "likes" and "dislikes", overcome our inhibitions and breathe the pure air of the wonderful and glorious faith which is ours.

Clarification of Terms

A major source of the misunderstanding, strange as it may seem, is terminological. The terms clergy and laity are used all the time, yet, without a clear understanding of their proper — i.e. Orthodox, meaning. People do not realize that between such Orthodox meaning and the current one, which we find in, say, Webster’s Dictionary, there exists a rather radical difference. We must begin, then, by restoring to the terms we use their true significance.

In Webster, lay is defined as:

"of or pertaining to the laity as distinct from the clergy" or
"not of or from a particular profession".

As to clergy, the definition reads as follows:

"in the Christian Church, the body of men ordained to the service of God, ministry".

Both definitions imply, first, an opposition: laity is opposed to clergy and clergy to laity. They imply, also, in a case of laity, a negation. A layman is someone who has no particular status (not a particular profession). These definitions, accepted virtually in all Western languages, reflect a specifically Western religious background and history. They are rooted in the great conflicts which opposed in the Middle Ages the spiritual power to the secular one, the Church and the state. They have, however, nothing to do with the initial Christians use of both terms, which is alone the norm for the Orthodox Church.

The Meaning of "Lay"

The words lay, laity, layman come from the Greek word laos which means people. "Laikos," layman, is the one who belongs to the people, who is a member of an organic and organized community. It is, in other words, not a negative, but a highly positive term. It implies the ideas of full, responsible, active membership as opposed, for example, to the status of a candidate. Yet the Christian use made this term even more positive. It comes from the Greek translation of the Old Testament where the word laos is applied ordinary to the People of God, to Israel, the people elected and sanctified by God Himself as His people. This concept of the "people of God" is central in the Bible. The Bible affirms that God has chosen one people among many to be His particular instrument in history, to fulfill His plan, to prepare, above everything else, the coming of Christ, the Saviour of the World. With this one people God has entered into "covenant", a pact or agreement of mutual belonging. The Old Testament, however, is but the preparation of the New. And in Christ, the privileges and the election of the "people of God" are extended to all those who accept Him, believe in Him and are ready to accept Him as God and Saviour. Thus, the Church, the community of those who believe in Christ, becomes the true people of God, the "laos" and each Christian a laikos — a member of the People of God.

The layman, is the one, therefore, who shares in Divine election and receives from God a special gift and privilege of membership. It is a highly positive vocation, radically different from the one we find defined in Webster. We can say that in our Orthodox teaching each Christian, be he a Bishop, Priest, Deacon or just member of the Church is, first of all, and before everything else a layman, for it is neither a negative nor a partial, but an all-embracing term and our common vocation.. Before we are anything specific we are all laymen because the whole Church is the laity — the people, the family, the community — elected and established by Christ Himself.

The Layman Is Ordained

We are accustomed to think of "ordination" as precisely the distinctive mark of clergy. They are the ordained and the laity, the non-ordained Christians. Here again, however, Orthodoxy differs from Western "clericalism," be it Roman Catholic or Protestant. If ordination means primarily the bestowing of the gifts of the Holy Spirit for the fulfillment of our vocation as Christians and members of the Church, each layman becomes a layman — laikos — through ordination. We find it in the Sacrament of Holy Chrism, which follows Baptism. Why are there two, and not just one, sacraments of entrance into the Church? Because if Baptism restores in us our true human nature, obscured by sin, Chrismation gives us the positive power and grace to be Christians, to act as Christians, to build together the Church of God and be responsible participants in the life of the Church. In this sacrament we pray that the newly baptized be:

"an honorable member of God’s Church

"a consecrated vessel

"a child of light

"an heir of God’s kingdom,
that "having preserved the gift of the Holy Spirit and increased the measure of grace committed unto him, he may receive the prize of his high calling and be numbered with the first borne whose names are written in heaven".

We are very far from the dull Webster definition. St. Paul call all baptized Christians "fellow citizens with the saints and the household of God" (Eph. 2:1a). "For through Christ"— he says — ye are no more strangers and foreigners but fellow citizens with the saints... in whom all the building fully framed together growth unto a holy temple in the Lord, in whom ye also are built together for an habitation of God through the Spirit."

The Layman in the Liturgy

We think of worship as a specifically clerical sphere of activity. The priest celebrates, the laity attend. One is active, the other passive. It is another error and a serious one at that. The Christian term for worship is leitourgia which means precisely a corporate, common, all embracing action in which all those who are present are active participants. All prayers in the Orthodox Church are always written in terms of the plural we. We offer, we pray, we thank, we adore, we enter, we ascend, we receive. The layman is in a very direct way the co-celebrant of the priest, the latter offering to God the prayers of the Church, representing all people, speaking on their behalf. One illustration of this co-celebration may be helpful; the word Amen, to which we are so used, that we really pay no attention to it. And yet it is a crucial word. No prayer, no sacrifice, no blessing is ever given in the Church without being sanctioned by the Amen which means an approval, agreement, participation. To say Amen to anything means that I make it mine, that I give my consent to it... And "Amen" is indeed the Word of the laity in the Church, expressing the function of the laity as the People of God, which freely and joyfully accepts the Divine offer, sanctions it with its consent. There is really no service, no liturgy without the Amen of those who have been ordained to serve God as community, as Church.

And, thus, whatever liturgical service we consider, we see that it always follows the pattern of dialogue, cooperation, collaboration, cooperation between the celebrant and the congregation. It is indeed a common action ("leitourgia") in which the responsible participation of everyone is essential and indispensable, for through it the Church, the People of God, fulfills its purpose and goal.

The Place of Clergy

It is this Orthodox understanding of the "laity" that discloses the real meaning and function of clergy. In the Orthodox Church clergy is not above laity or opposed to it. First of all, strangely at it may seem, the basic meaning of term clergy is very close to that of laity. Clergy comes from "clerus" which means the "part of God". "Clergy" means that part of mankind that belongs to God, has accepted His call, has dedicated itself to God. In this initial meaning the whole Church is described as "clergy"— part or inheritance of God: "O God, save Thy people and bless Thine inheritance": (kleronomia or clergy — in Greek). The Church because She is the People of God (laity) is His "part", His "inheritance".
But gradually the term "clergy" was limited to those who fulfilled a special ministry within the People of God, who were especially set apart to serve on behalf of the whole community. For, from the very beginning, the People of God was not amorphous but was given by Christ Himself a structure, an order, a hierarchical shape:

"And God has set some in the Church, first apostles, secondary prophets, thirdly teachers... Are all apostles? Are all prophets? Are all teachers?... Now you are the body of Christ, and members in particular..." (1 Cor. 12:28-29)

Historically the Church was built on the Apostles, whom Christ Himself has elected and appointed. The Apostles again elected and appointed their own helpers and successors, so that throughout the whole uninterrupted development of the Church, there has always been the continuity of this Divine appointment and election.

The "clergy" therefore is needed to make the Church what she has to be: the special People or Part of God. Their special function is to perpetuate within the Church that which does not depend on men: the Grace of God, the Teaching of God, the commandments of God, the saving and healing power of God. We stress this "of God" for the whole meaning of "clergy" lies precisely in their total identification with the objective teaching of the Church. It is not their teaching or their power: they have none, but that which has been kept and perpetuated in the Church from the Apostles down to our own time and which constitutes the essence of the Church. The Priest has the power to teach, but only inasmuch as he teaches the Tradition of the Church, and is completely obedient to it. He has the power to celebrate, but again, only inasmuch as he fulfills the eternal Priesthood of Christ Himself. He is bound — totally and exclusively — by the Truth which he represents and, thus, can never speak or command in his own name.

Our people in their criticism of the clergy fear the excessive "power" of clergy, yet too often they do not realize that the priest represents nothing else than the "Power" of the Church, of which they are members and not any specific "clerical" power. For it is clear to everybody that the Church existed before we were born and has always existed as a body of doctrine, order, liturgy, etc. It does not belong to anyone of us to change the Church or to make it follow our own taste, for the simple reason that we belong to the Church, but the Church does not belong to us. We have been mercifully accepted by God into His household, made worthy of Hid Body and Blood, of His Revelation, of Communion with Him. And the clergy represent this continuity, this identity of the Church in doctrine, life and grace throughout space and time. They teach the same eternal teaching, they bring to us the same eternal Christ, they announce the same and eternal Saving Act of God.

Without this hierarchical structure the Church would become a purely human organization reflecting the various ideas, tastes, choices of men. She would cease to be the Divine Institution, God’s gift to us. But then "laity" could not be "laity"— the People of God — any more, there would be no Amen to be said, for where there is no gift there can be no acceptance... The mystery of Holy Orders in the Church is that which makes the whole Church truly and fully the Laos, the Laity, the very People of God.

The Basis for Unity and Cooperation

The conclusion is clear: there is no opposition between clergy and laity in the Church. Both are essential. The Church as a totality is Laity and the Church as a totality is the Inheritance, the Clergy of God. And in order to be this, there must exist within the Church the distinction of functions, of ministries that complete one another. The clergy are ordained to make the Church the gift of God,— the manifestation and communication of His truth, grace and salvation to men. It is their sacred function, and they fulfill it only in complete obedience to God. The laity are ordained to make the Church the acceptance of that gift, the "Amen" of mankind to God. They equally can fulfill their function only in complete obedience to God. It is the same obedience: to God and to the Church that establishes the harmony between clergy and laity, make them one body, growing into the fullness of Christ.

Some Errors to Be Rejected

This simple and Orthodox truth is obscured too often by some ideas, that we have willingly or unwillingly accepted from the environment in which we live.

1. An uncritical application of the idea of democracy to the Church. Democracy is the greatest and noblest ideal of the human community. But in its very essence it does not apply to the Church for the simple reason that the Church is not a mere human community. She is governed not "by the people, and for the people"— but by God and for the fulfillment of His Kingdom. Her structure, dogma, liturgy and ethics do not depend on any majority vote, for all these elements are God given and God defined. Both clergy and laity are to accept them in obedience and humility.

2. A false idea of clericalism as absolute power for which the priest has no account to give. In fact, the priest in the Orthodox Church must be ready to explain his every opinion, decision or statement, to justify them not only "formally" by a reference to a canon or rule, but spiritually as true, saving and according to the will of God. For again, if all of us, laity and clergy, are obedient to God, this obedience is free and requires our free acceptance: "I call you not slaves, for a slave knows not what his Lord does; but I have called you friends; for all things that I have heard, I have made known to you" (John 15;15) and "ye shall know the truth and the truth shall make you free" (John 8:32). In the Orthodox Church, the preservation of truth, the welfare of the Church, mission, philanthropy, etc.— are all a common concern of the whole Church, and all Christians are corporately responsible for the life of the Church. Neither blind obedience nor democracy, but a free and joyful acceptance of what is true, noble, constructive and conducive of the Divine love and salvation.

3. A false idea of Church property. "It is our Church, for we have bought or built it..." No, it is never our Church, for we have dedicated it, i.e., given it, to God. It is neither the clergy’s, nor the laity’s "property", but indeed the sacred property of God Himself. He is the real owner, and if we can and must make decisions concerning this property, those decisions are to comply with God’s will. And here again both clergy and laity must have initiative and responsibility, in searching out the will of God. The same applies to Church money, houses and everything that "belongs to the Church."

4. A false idea of the priest’s salary: "We pay him..." No, the priest cannot be paid for his work, because no one can buy grace or salvation, and the priest’s "work" is to communicate grace and to work at man’s salvation. The money he receives from the Church (i.e. from the People of God and not from "us"— employers of an employee...) is intended to make him free for the work of God. And he, being also a member of the Church, cannot be a "hired" man, but a responsible participant in the decisions concerning the best use of the Church’s money.

5. A false opposition between the spiritual and the material areas in the life of the Church: "let the priest take care of the spiritual, and we — the laity — will take care of the material things..." We believe in the Incarnation of the Son of God. He made Himself material in order to spiritualize all matter, to make all things spiritually meaningful, related to God... Whatever we do in the Church is always both spiritual and material. We build a material Church but its goal is spiritual: how can they be isolated from one another? We collect money, but in order to use it for Christ’s sake. We organize a banquet, but if it is at all related to the Church, its goal — whatever it is — is also spiritual, cannot be abstracted from faith, hope and love, by which the Church exists. Otherwise, it would cease to be a "Church affair", would have nothing to do with the Church. Thus to oppose the spiritual to the material, to think that they can be separated is un-Orthodox. In all things pertaining to the Church there is always a need for the participation of both clergy and laity, for the action of the whole People of God.

Conclusion

Many mistakes have been made on both sides in the past, let us forget them. Let us rather make an attempt to find and to make ours the truth of the Church. It is simple, wonderful and constructive. It liberates us from all fears, bitterness and inhibitions. And we shall work together — in the unity of faith and love — for the fulfillment of God’s Kingdom.

Thy will be done. Not ours.

"Clergy and Laity in the Orthodox Church" (Orthodox Life, 1) (Crestwood, NY: SVS Press, 1959).

St. Basil the Great on the Value of the Psalms

2011-02-19T03:26:00.001-05:00

When, indeed, the Holy Spirit saw that the human race was guided only with difficulty toward virtue, and that, because of our inclination toward pleasure, we were neglectful of an upright life, what did He do? The delight of melody He mingled with the doctrines so that by the pleasantness and softness of the sound heard we might receive without perceiving it the benefit of the words, just as wise physicians who, when giving the fastidious rather bitter drugs to drink, frequently smear the cup with honey. Therefore, He devised for us these harmonious melodies of the psalms, that they who are children in age, or even those who are youthful in disposition, might to all appearances chant, but in reality, become trained in soul. For, never has any one of the many indifferent persons gone away easily holding in mind either an apostolic or prophetic message, but they do chant the words of the psalms, even in the home, and they spread them around in the market place, and, if perchance, someone becomes exceedingly wrathful, when he begins to be soothed by the psalm, he departs with the wrath immediately lulled to sleep by means of the melody.

A psalm implies serenity of Soul; it is the author of peace, which calms bewildering and seething thoughts. For, it softens the wrath of the soul, and what is unbridled it chastens. A psalm forms friendships, unites those separated, conciliates those at enmity. Who, indeed, can still consider as an enemy him with whom he has uttered the same prayer to God? So that psalmody, bringing about choral singing, a bond, as it were, toward unity, and joining people into a harmonious union of one choir, produces also the greatest of blessings, love. A psalm is a city of refuge from the demons; a means of inducing help from the angels, a weapon in fears by night, a rest from the toils of the day, a safeguard for infants, an adornment for those at the height of their vigour, a consolation for the elders, a most fitting ornament for women. It peoples the solitudes; it rids the market places of excesses; it is the elementary exposition of beginners, the improvement of those advancing, the solid support of the perfect, the voice of the Church. It brightens feast days; it creates a sorrow which is in accordance with God. For, a psalm calls forth a tear even from a heart of stone. A psalm is the work of angels, a heavenly institution, the spiritual incense.

From St. Basil's homily on Psalm 1

Syrian Saints on Holy Scripture

2011-01-28T00:35:00.000-05:00

Today the Church commemorates two beloved Saints: Ephraim (4th c.) and Isaac (7th c.), both of Syria. I thought I would post quotes from both of them regarding Holy Scripture for two reasons: 1) because it follows nicely my earlier post about St. Maximos the Confessor, and 2) because I just received the text for the following quote from St. Ephraim in a class handout the other day. So, I figured, why not keep with the theme of Holy Scripture?

Let's see what these two revered Fathers have to say.

St. Ephraim

Many are the perspectives of His word, just as many are the perspectives of those who study it. [God] has fashioned His Word with many beautiful forms, so that each one who studies it may consider what he likes. He has hidden in His Word all kinds of treasures so that each one of us, wherever we meditate, may be enriched by it. His utterance is a tree of life, which offers you blessed fruit from every side. It is like that rock which burst forth in the desert, becoming spiritual drink to everyone from all places. [They ate] spiritual food and drank spiritual drink (1 Corinthians 10:3-4).

Therefore, whoever encounters one of its riches must not think that that alone which he has found is all that is in it, but [rather] that it is this alone that he is capable of finding from the many things in it. Enriched by it, let him not think that he has impoverished it. But rather let him give thanks for its greatness, he that is unequal to it. Rejoice that you have been satiated, and do not be upset that it is richer than you... Give thanks for what you have taken away, and do not murmur over what remains and is in excess. That which you have taken and gone away with is your portion and that which is left over is also your heritage.¹

St. Isaac

You should understand that the consolation which a solitary receives from external sources -- through the movement of the tongue, or by sight or hearing -- is inferior to the consolation which stems solely from the heart, without any mediator; this may occur either by means of prayer which is more [internalized] than any prayer of the lips, or it may occur suddenly in the mind, manifesting itself without any actual vehicle. Such a revelation belongs to the Spirit, and is a kind of prophecy, for the heart is in fact prophesying, in that the Spirit is revealing to it hidden matters, over which not even Holy Scriptures have authority; what Scripture was not permitted to reveal, the pure mind is authorized to know -- something that goes beyond what was entrusted to Scripture! Nevertheless, the fountainhead for all these things is the reading of Scripture; from it comes the mind's beauty.

All these things are born out of the reading of Scripture: even pure prayer itself is born from such reading. Likewise recollection of the mind comes from this reading. Out of it all these things are fashioned.²

1. From Saint Ephrem's Commentary on Tatian's Diatessaron, an English Translation of Chester Beatty Syriac MS 709 (Oxford, 1993), pp. 49-50.
2. From Daily Readings with St. Isaac of Syria, p. 76.

MYSTAGOGY: Last Words of Archbishop Christodoulos of Athens a...

2011-01-24T00:01:00.000-05:00

MYSTAGOGY: Last Words of Archbishop Christodoulos of Athens a...: "Shortly before his death on 28 January 2008, the late Archbishop Christodoulos of blessed memory wrote down his last words to his flock. It..."

St. Maximos the Confessor on the Acquisition of Divine Knowledge

2011-01-22T19:54:00.000-05:00

The Church celebrated the memory of St. Maximos the Confessor yesterday, January 21. Here is an excerpt of his approach to the relationship between Holy Scripture, asceticism and contemplation, on the path to divine knowledge, from his Chapters on Knowledge.

St. Maximos the Confessor
73. So long as we see the Word of God take flesh in the letter of holy writings in a variety of figures, we have not yet spiritually seen the incorporeal and simple and singular and only Father as in the incorporeal and simple and singular and only Son. As the Scripture says, 'The one who has seen Me has seen the Father' (Jn 14.9), and also, 'I am in the Father and the Father is in Me' (Jn 14.10). It is, therefore, very necessary for a deep knowledge that we first study the veils of the statements regarding the Word and so behold with the naked mind the pure Word as He exists in Himself, who clearly shows the Father in Himself, as far as it is possible for men to grasp. Thus it is necessary that the one who seeks after God in a religious way never holds fast to the letter lest he mistakenly understand things said about God for God Himself. In this case we unwisely are satisfied with the words of Scripture in the place of the Word, and the Word slips out of the mind while we thought by holding onto this garment we could possess the incorporeal Word. In a similar way did the Egyptian woman lay hold not of Joseph but of his clothing, and the men of old who remained permanently in the beauty of visible things and mistakenly worshiped the creature instead of the Creator.

74. The meaning of holy writings reveals itself gradually to the more discerning mind in loftier senses when it has put off the complex whole of the words formed in it bodily, as in the sound of a gentle breeze. Through a supreme abandonment of natural activities, such a mind has been able to perceive sense only in a simplicity which reveals the Word, the way that the great Elijah was granted the vision in the cave at Horeb (cp. 1 Ki 19). For Horeb means 'newness,' which is the virtuous condition in the new spirit of grace. The cave is the hiddenness of spiritual wisdom in which one who enters will mystically experience the knowledge which goes beyond the senses and in which God is found. Therefore, anyone who truly seeks God as did the great Elijah will come upon Him not only on Horeb, that is, as an ascetic in the practice of the virtues, but also in the cave of Horeb, that is, as a contemplative in the hidden place of wisdom which can exist only in the habit of the virtues.

Source.

A Patristic Approach to Dreams and Visions

2011-01-14T19:28:00.002-05:00

The following text is encountered in Dr. Constantine Cavarnos' Preface to Modern Orthodox Saints, Vol. 10: Saints Raphael, Nicholas and Irene of Lesvos (pp. xi-xiii). It is provided within the context of how the revelation of the identity of the three Saints occurred (namely, in dreams and visions). Certainly, the lives of these Saints deserve the focus of our attention, but I think this small excerpt is a valuable little grain of information.

St. Gregory of Nyssa
These terms ["dreams" and "visions"] are to be understood in the sense which they have in Holy Scripture -- in the experiences of pious persons described in it -- and in the light of what the Church Fathers have to say about dreams and visions. The Fathers distinguish different kinds of visual and auditory experiences which people have during their sleep. Thus, St. Gregory of Nyssa (4th century), in his treatise On the Making of Man, says that (a) some dreams are caused by certain bodily changes which take place during sleep; (b) others are occasioned by the day's physical or mental activities; and (c) others have a supernatural source, are divine manifestations. The last are, he says, rare and are given to "some few who are deemed worthy of evident divine communication. ...We must reckon these cases exceptional and not class them with common dreams" (XIII).

Another Greek Church Father, St. Niketas Stethatos (11th century [disciple and biographer of St. Symeon the New Theologian]), goes into greater detail in describing the nature of various classes of dreams. He says: "Of the things which are seen during sleep, some are dreams (enypnia), others are visions (horaseis, optasiai), and still others are revelations (apokalypseis). Dreams are those experiences which do not remain in the mind's faculty of representation unchanging, but are confused and constantly changing from one thing to another. From these, no benefit is derived by those who see them, and what was seen is lost after one wakes up. Wherefore, serious persons ought to despise these. Visions, on the other hand, are those experiences which remain unchanging. They do not undergo transformation from one thing to another, but remain impressed in the mind for periods of many years and unfalsified; and those which show the outcome of future things and cause benefit to the soul through the contrition which they evoke and the contemplation of fearful sights. They render the person who sees them thoughtful and filled with awe, owing to the unchanging awesome things seen. Serious persons ought to attach much importance to visions. Finally, revelations are those things beheld by the mind (theoriai) which occur independently of all the senses in a very pure and illumined soul. These bring the power of certain strange and divine things and notions, of hidden mysteries of God, and initiate us in the outcome of very important matters that pertain to mankind" (Philokalia, Vol. 3., Athens, 1960, pp. 313-314).

[...] It should be pointed out that in the same chapter in which St. Gregory of Nyssa distinguishes different kinds of dreams, he also distinguishes between appearances seen in dreams (enypnia), during sleep, and divine appearances which take place in wakefulness (kath' hypar). He calls the latter visions.

The True Light Has Appeared...

2011-01-06T21:08:00.002-05:00

This hymn, chanted in the First Mode, appears in the Praises of the Orthros services for Theophany (January 6) and the Synaxis of the Prophet, Forerunner and Baptist John (January 7):

Τὸ ἀληθινὸν φῶς ἐπεφάνη, καὶ πᾶσι τὸν φωτισμὸν δωρεῖται. Βαπτίζεται Χριστὸς μεθ᾽ ἡμῶν, ὁ πάσης ἐπέκεινα καθαρότητος· ἐνίησι τὸν ἁγιασμὸν τῷ ὕδατι, καὶ ψυχῶν τοῦτο καθάρσιον γίνεται· ἐπίγειον τὸ φαινόμενον, καὶ ὑπὲρ τοὺς οὐρανοὺς τὸ νοούμενον· διὰ λουτροῦ σωτηρία, δι᾽ ὕδατος τὸ Πνεῦμα· διὰ καταδύσεως, ἡ πρὸς Θεὸν ἡμῶν ἄνοδος γίνεται· θαυμάσια τὰ ἔργα σου Κύριε! δόξα σοι.

The true Light has appeared and bestows illumination on all. Christ is baptized with us, even though He is above all purity; and thus He infuses sanctification into the water, which then becomes the purifying agent of our souls. What is seen belongs to earth; but what is understood transcends the heavens. By means of a bath comes salvation; by means of water comes the Spirit; by means of immersion does our ascent to God come to pass. How wonderful are Your works, O Lord! Glory to you.

Original Greek text from analogion.gr; English translation copyright Fr. Seraphim Dedes.

Christmas Canon

2011-01-06T20:00:00.002-05:00

Here is a recording of the Nativity Canon from the concert I mentioned a while back. This was a joy to attend. The recording is true to the acoustic quality of the church wherein the concert was performed. Enjoy.

A blessed Nativity to those celebrating on the 'Old' Calendar. (And, of course, a blessed Theophany to the rest of us, who are not!)

Father Sofian Boghiu - Inner Purification

2010-12-18T22:10:00.000-05:00

This one, too.

The Spirituality of Early Christianity

2010-12-18T21:02:00.000-05:00

This is worth watching.

St. Andrew, First-Called

2010-11-30T00:13:00.000-05:00

St. Andrew, First-Called of the Apostles
by the hand of Kontoglou

I was able to serve in the altar beside, lead in the procession of, and venerate the relic of my patron Saint here at Holy Cross during the Great Vespers for his feast. What a privilege and honor to be in the presence of this man. To think that those relics spent time in the presence of our Lord, and of St. John the Baptist, not to mention the rest of the Holy Apostles, is so humbling and makes the beginnings of our Church so tangible...it's almost beyond words.

Holy Father, St. Andrew, intercede with Christ our God that we might imitate and follow Him as you did, perhaps leading others to Him along the way.

Event - "A Byzantine Christmas Celebration"

2010-11-17T23:15:00.002-05:00

Another event I want to share, this time for those of you in the Boston area. Text and photos are taken from the event's page on Facebook.

A Byzantine Christmas Celebration

Tuesday, December 21 8:00pm - 11:00pm

First Church Cambridge

11 Garden Street

Cambridge, MA

The Greek Institute is very pleased to support the efforts of Spyridon Antonopoulos, who will present "A Byzantine Christmas Celebration" on December 21 at 8:00 pm at First Church, Cambridge, MA. He will lead a choir of chanters from America and Greece in a program of virtuosic Byzantine chants and traditional Christmas carols. The choir will perform from the Byzantine chant repertory of the fourteenth to eighteenth centuries and then, joined by acclaimed local musicians, take the audience on a festive journey through the traditional carols of Greece. The audience will also be invited to participate in the singing!

For more information and to reserve tickets please call the Greek Institute at 617-547-4770. Tickets: $15 at the door and $5 student rush.

Chasing Rocks

2010-11-17T00:31:00.000-05:00

Often when someone throws a rock at a dog, rather than rushing at the person who threw the stone, the dog will run and bite the stone. We do the same thing. The Tempter uses someone else to tempt us, either in word or deed, and rather than deal with the Tempter, who threw the stone, we bite the rock - our fellow man - that the hater of good used against us.

- Elder Amphilochios of Patmos (+1970)

St. Ambrose of Milan on Military Force

2010-11-11T14:01:00.000-05:00

This being Veterans' Day here in the USA, it is a time when we are compelled to rightfully give thanks to our countrymen who serve and have served in our armed forces, especially in times of war.

Understandably, this can be difficult for the Christian conscience. How can we condone killing when we are explicitly told to turn the other cheek, to love our enemies? Well, this is nothing new for Christians, and I figured I would share some words of St. Ambrose of Milan (+397) in regard to the matter. The material I'm sharing here is from Message of the Fathers of the Church: The Early Fathers on War and Military Service, by Louis J. Swift (pp. 97-102).

It is important to note that St. Ambrose writes in the fourth century, at a time when Christianity went from being persecuted to being tolerated, then to being adopted by the Roman Empire as the official imperial faith. It should not be surprising for us, then, that Christians were having to come to terms with the reality that human existence would be fraught with violence, no matter how much we might want to turn the other cheek. St. Ambrose's words reflect this and contributed to the emerging voice that Christians would have when it came to dealing with matters of national security.

I don't make this post as some kind of political expression, but simply to illustrate how early Christians began to come to terms with this difficult matter. There are parallels to current American politics and society, but they are not exact, as America is not officially a Christian nation. However, in looking at the Christian response to its increasing civic responsibility in its early centuries, we can reflect on what it means to approach the reality of war with sobriety and with a wish to behave, in the most unseemly of human interactions, in the best way possible, so as to try and glorify God in all things.

[O]ne must keep in mind that Ambrose's election as bishop in 374 AD occurred while he was enjoying a distinguished public career and was, in fact, governor of the province of Aemilia-Liguria in Northern Italy. It should come as no surprise, then, that his attitudes on war and violence were much influenced by Roman sentiments of justice, loyalty, courage and public responsibility.

Ambrose says quite plainly that "the kind of courage which is involved in defending the empire against barbarians, or protecting the weak on the home front or allies against plunderers is wholly just" (On the Duties of the Clergy 1.27.129). He talks of courage in war as noble and comely "because it prefers death to slavery and disgrace" (Duties 1.41.201), and he speaks with pride about the fearlessness of Old Testament figures such as Joshua, Jonathan and Judas Maccabeus (1.40.195). If a man fighting for personal gain deserves condemnation, that same individual is in quite a different position when he risks his life for the welfare of his country.

There is nothing that goes against nature as much as doing violence to another person for the sake of one's own advantage. Natural feeling argues that we ought to look out for everyone else, to lighten the other man's burdens and to expend our efforts on his behalf. Any man wins a glorious reputation for himself if he strives for universal peace at personal risk to himself. Everyone believes it is much more commendable to protect one's country from destruction than to protect oneself from danger and that exerting oneself for one's country is much superior to leading a peaceful life of leisure with all the pleasures it involves (Duties 3.3.23).

[...]It would be simplistic and misleading, however to suggest that Ambrose is merely putting the stamp of Christian approval on common Roman practices and principles while paying little attention to the evangelical precepts about peace and forbearance. He is aware that the "whole purpose of virtue and physical courage is to re-establish peace when war is over" and that "military courage itself very often militates against peace" (Discourse on Psalm 118, 21.17). He states unequivocably [sic.] that "it is not permissible for a Christian to withhold his love even from his enemies" (ibid. 12.51), and he is sensitive to the different approaches that are called for by the Old and the New Law in this regard:

The law calls for reciprocal vengeance; the Gospel commands us to return love for hostility, good will for hatred, prayers for curses. It enjoins us to give help to those who persecute us, to exercise patience toward those who are hungry and to give thanks for a favor rendered (Discourse on Luke's Gospel 5.37).

For Ambrose one of the most obvious instances in which this advice is to be followed quite literally is in the matter of personal self-defense. On this point the Bishop of Milan, in his Duties of the Clergy is a pacifist.

Some people inquire whether a wise man caught in a shipwreck can or should take a life preserver away from a fool. Though common opinion would argue that it is better to have the wise man escape drowning than a fool, it does not seem to me that a Christian who is both wise and just should try to save his own life at the expense of another's. Indeed, even if a man comes up against an armed thief, he cannot return blow for blow lest in the act of protecting himself he weaken the virtue of love. The Gospel supports this position in a clear and obvious way: 'Put up your sword; everyone who kills with the sword will be killed by it' (Matt. 26.52). Who is more detestable than the thief, the persecutor who approached Christ with an eye to bring about his death. But Christ who sought to cure everyone through his own wounds did not want to be protected by doing harm to his persecutors (Duties 3.4.27).

Violent self-defense is unacceptable in Ambrose's view because it inevitably destroys the virtue of love -- elsewhere called piety -- which unites man to God and is the foundation of all the other virtues. Harming an assailant in order to protect one's own life or property is tantamount to preferring a human good to a divine one, and such a reversal of the proper hierarchy of values undercuts any benefit that might accrue from preserving one's life.

The same principle does not apply, however, whenever a third party is involved. Here Ambrose is very explicit.

The glory that courage brings resides not only in strength of arm and body but in the virtue of the soul, and the essence of the virtue is not to be found in inflicting injury but in preventing it. For anyone who does not prevent an injury to a companion, if he can do so, is as much at fault as he who inflicts it. Following this principle Holy Moses provided an early proof of his courage. For when he saw a Jew being injured by an Egyptian, he defended his countryman to the point of killing the Egyptian and hiding him in the sand (Duties 1.36.178).

The significance of this statement for the development of Christian ideas on violence and war is difficult to exaggerate. What is denied to an individual in his own case is not only permitted but morally required of him when it comes to defending another against aggression. Moreover, the example cited by Ambrose makes it evident that he is not thinking of passive resistance alone. The responsibility for looking out for one's neighbor can require a person to use force on another's behalf even to the point of taking an aggressor's life. ... For all subsequent discussion of the problem of war in a Christian context this is a critical point...

Event - "On the Tree of the Cross: The Patristic Doctrine of Atonement"

2010-11-07T19:47:00.000-05:00

Just wanted to spread the word about this upcoming symposium, which, per the event's website "will examine the doctrine of atonement in some of the same authorities upon which Fr. [Georges] Florovsky relied: the New Testament, St. Irenaeus of Lyon, St. Athanasius of Alexandria, St. Gregory the Theologian, and others. We will conclude with an analysis of Fr. Florovsky's own writings on atonement, followed by a panel discussion."

Speakers will include Fr. George Dragas, Fr. John McGuckin and Fr. John Behr.

The event is scheduled for February 12, 2011, at Princeton Theological Seminary. For more details, and to register, visit the event website.

On Reception of Holy Communion

2010-11-06T20:07:00.001-04:00

The Eucharist belongs to and is shared by those who have been baptized into the Church and who hold a common faith in the bond of love. Thus, only those Orthodox Christians in full communion with the Church may partake of the Holy Gifts. For the Orthodox, the Eucharist is not an instrument or means for achieving Christian unity, but the very sign and crowning of that union based on doctrinal truths and canonical harmony already held and possessed in common. The Eucharist is both a celebration and confession of the faith of the Church. Hence it is not possible to approach Holy Communion by way of hospitality.

It is expected that every baptized and chrismated Orthodox adult, child, and infant be regular and frequent recipients of the Divine Mysteries. It is presupposed that the adult and children communicants have fasted from the evening meal prior to receiving Holy Communion at the morning Eucharist. However, care must be exercised never to consider Holy Communion a reward for pious feelings and actions, but as a gift of the Lord to the members who comprise his Body, the Church.

Thus, it is necessary that one approaches Holy Communion with spiritual discernment. Saint Nicholas Cabasilas teaches: "Let not everyone come to receive it, but only those who are worthy, 'for the holy gifts are for the holy people of God.' Those whom the priest calls holy are not only those who have attained perfection, but also those who are striving for it without having yet obtained it...That is why Christians, if they have not committed such sins (mortal sins) as would cut them off from Christ and bring death, are in no way prevented, when partaking of the holy mysteries, from receiving sanctification...For no one has holiness of himself; it is not the consequence of human virtue, but comes for all from Him and through Him."

From Essays in Theology and Liturgy, VolII: Aspects of Orthodox Worship by Fr. Alkiviadis Calivas

The Voice of the Lord

2010-11-06T19:25:00.000-04:00

About a year ago, I posted a mention of and link to this recording. Now that I'm at Holy Cross with some of the people involved with the recording, and one of my classmates' wife works now as a teacher at Theophany School, the success of this recording is all the more meaningful to me.

The reason for this particular post is that the The Voice of the Lord is now available on iTunes. Please, if you are so inclined, visit either the school's website or iTunes to purchase the recording.

Event - "The Bodiless Powers: Angelic Song in Byzantine Chant"

2010-11-02T14:49:00.000-04:00

I figured I'd share this info (sorry it's so last-minute) for any readers in the Northwest USA. This was sent to me by my friend and classmate, John Boyer, who is guest-directing Cappella Romana for the below-described event. I had to edit some formatting for the site and to remove some personal user info from a few of the links. For more info and tickets, you can click here.

John Michael Boyer directs Cappella Romana this week
The Bodiless Powers: Angelic Song in Byzantine Chant

Walla Walla: 8pm, Thu., Nov. 4, Whitman College
Goldendale: 7pm, Fri., Nov 5, Maryhill Museum
Portland: 8pm, Sat., Nov 6, St. Mary's Cathedral
Seattle: 8pm, Sun., Nov. 7, St. Demetrios Greek Orthodox Ch.

Pre-concert panel discussion (7pm in Portland and Seattle) led by Dr. Alexander Lingas, with Dr. Alexander Khalil (Univ. of California San Diego), Spyridon Antonopoulos (City University, London) and John Michael Boyer (Holy Cross Greek Orthodox School of Theology).

Includes works from Cappella Romana's double CD The Divine Liturgy in English in Byzantine Chant (read reviews here).

The Orthodox East has always viewed its earthly music-making as a living icon of angelic praise, a physical form of mystical participation in the ceaseless song of Heaven’s "bodiless powers."

John Michael Boyer will lead the men of Cappella Romana in a program of traditional Byzantine music expressing in song the angels’ mediation between the earthly and the divine, including chants in Greek for the feasts of the Archangels, the Annunciation, and Pascha (Easter) and from the Divine Liturgy.

The ensemble will also perform selections in English from Cappella Romana’s critically acclaimed recording, "The Divine Liturgy in English in Byzantine Chant."

This program will also be performed November 4 at Whitman College, Walla Walla, Washington, and November 5 at Maryhill Museum, Goldendale, Washington.

Bringing Byzantium to Light: a Conversation with Alex Lingas

2010-10-16T00:19:00.001-04:00

For those interested in the musical tradition of the Orthodox Church, this is a good, quick read. I had the pleasure of meeting and sharing a table with Dr. Lingas a couple of weeks ago and my impression of him was that he knows what he's talking about and that he cares about what he's talking about (many times we can possess the first quality and not the second, or the second and not the first...I tend to fall into the latter scenario!) when it comes to Orthodox music and liturgics.

Below is an excerpt from a recent interview with him, and the link goes to the full interview.

Q: Some of your other recordings indicate a willingness to explore the more varied offshoots of the tradition, like Ivan Moody’s Akathistos Hymn , which certainly draws on the composer’s Anglican roots as well as his current Orthodox status, or the organ-accompanied music of Tikey Zes, organs in Orthodox music also rather controversial in many quarters. What direction do you foresee Orthodox music in general taking in the future? Will we hear the complexities of a work like Frank Martin’s Double Mass for instance in an Orthodox context, or is there a general “back-to-basics” movement going on?

A: I’d say that on the whole a back-to-basics movement is probably the strongest single stream. But again, how that is actually interpreted and plays out could be a very complicated way. People oftentimes are making adaptations without knowing they are making adaptations. They may be taking things that they hear and think are really Byzantine, which is one of the reasons for a worldwide “hit,” the Agni Parthene by the Simonopetra monks. I bought one liturgical music book from the Russian diocese and it happened to have three versions in two different Slavonic metrical translations and the original Greek. So while I think that this is something that is very difficult to see where it will end up, and as far as the United States goes a lot of it will have to do with investment, to be honest, because the Byzantine tradition, to keep it up properly, to do what the service books ask you to do, it is a complicated art tradition. It is one that requires you to pull off full services, all-night vigils, and these types of things; it requires very well-trained singers. So in many cases what you have are places where people do what they say is Byzantine chant, but if you were to play this for an audience of Greek cantors, for example, they would say “Where are the ornaments?” or “How can you sing this scale instead of the tuning which was decreed by the 1881 Patriarchal commission?” So it’s often a question of what’s practical and pastoral on the one hand and what people may maintain is an ideal perhaps even without their knowledge that they are diverging from it.

Read the entire interview.

Metropolitan Anthony (Bloom) on Suffering

2010-09-02T22:17:00.002-04:00

I came across these three videos on YouTube of an interview with Met. Anthony of Sourozh (+2003) and want to share them. They are worth the time it takes to watch (just under 30 minutes in all).

From segment 1:

"Whenever we move from this concern about man onto concern about things, we make things - it may be ideas, ideologies, world outlooks - into an idol, and there is no idol that doesn't crave blood. And [the] blood is always human blood - it will always be men and women and children that will have to pay the cost of it."

From segment 2:

"Death is the full measure of [suffering]; death is really - with its sharpness and its finality - the test of your readiness. [...] I feel the great mistake a Christian can make (and I say Christian because there is a background of faith attached to my statement) is to allow himself to think and, consequently, to feel, that with the death of a person, things have come to an end."

From segment 3:

"We do not expect God to put things right...that is, to undo the tragedy, or to change things, but to do something - not to the events, but to us - so that things may be what they are; we are no longer the same, and we can face [tragedy] in quite a different way."

Update from St. Anthony's in AZ (Regarding Byzantine Music)

2010-08-28T10:39:00.001-04:00

I like how Fr. Ephraim calls these projects "little"...
Also, please forgive any formatting errors with this cut-and-paste job.

Three Announcements

Posted by: "byzmusic" frephraim@gmail.com

Fri Aug 27, 2010 12:28 pm (PDT)

Dear friends,

I wanted to let you know that I have finished three little projects:

1. "100 Byzantine Music Books"

http://www.stanthonysmonastery.org/ccp6/index.php?app=ccp0&ns=prodshow&
ref=2100BYZMUSBK S

This unique DVD contains scans of 100 rare books and manuscripts of Byzantine music in PDF format that may be viewed on any computer and printed. This will be an indispensable resource for all chanters who want to have access to these classic books but do not have hundreds of dollars to order them all from Greece. Most of the books are in Greek, but a few of them are in Slavonic and Romanian. Included with the DVD is a booklet that briefly describes in English and Greek each scanned book.

You may click on the following links to view those descriptions:

Descriptive List in English

http://www.stanthonysmonastery.org/music/100BookletEnglish.pdf

Descriptive List in Greek

http://www.stanthonysmonastery.org/music/100BookletGreek.pdf

We are selling this DVD online for $29

http://www.stanthonysmonastery.org/ccp6/index.php?app=ccp0&ns prodshow&ref=2100BYZMUSBKS , even though several chanters recommended selling it for more than twice as much as this. We decided to keep the price low because our primary goal in producing this collection was to help as many chanters as possible have access to these masterpieces.

2. Braille Byzantine Music Notation

In order to teach the blind who do not know Greek how to read Byzantine Music notation, I have written in English an introduction to Braille Byzantine Music notation <http://www.stanthonysmonastery.org/music/BrailleByzantineMusic.html>, an online tutorial with exercises and recordings <http://www.stanthonysmonastery.org/music/BrailleByzExercises.html>, and I have posted a few downloadable Byzantine music books in braille <http://www.stanthonysmonastery.org/music/BrailleByzantineMusic.html#Library>. There are also some macros <http://www.stanthonysmonastery.org/music/BrailleByzantineMusic.html#Macros> there I wrote for anyone who needs to convert Byzantine notation into braille or vice-versa.

3. Byzantine Music Formulae

I have added a few hundred more formulae to my collection of Heirmologic and Sticheraric Byzantine Music Formulae <http://www.stanthonysmonastery.org/music/Formula.html>. You may download them as separate files for each mode from that web page, or you can get them all as a single file <http://www.stanthonysmonastery.org/music/Formula.pdf>. There is also a zip file that contains in PDF format all the individual pages that have been updated <http://www.stanthonysmonastery.org/music/FormulaErrata4.zip>. The sections containing the "old" sticheraric formulae have been amplified so much that I was forced to use a smaller font for some of the modes so that the page numbers would not change. In addition, the Formulaic Rules for Verses <http://www.stanthonysmonastery.org/music/VersesFormulae.pdf> have been added as well. I have also begun posting the Papadic Formulae in a separate web page <http://www.stanthonysmonastery.org/music/FormulaP.html> , but it will be several months before they are ready.

in Christ,

+Papa Ephraim

Be You Therefore Perfect

2010-08-19T00:05:00.001-04:00

Because my wife and I have been involved with the youth of our parish, we both have several of the teenagers as our 'friends' on Facebook. So, naturally, we often see what's on their minds (and, most of the time, I'm certain they forget that this is the case). Usually, it's harmless. A lot of the time, though, it causes one to wince. I'm not getting ready to harp on kids for doing stupid things and broadcasting them via social networking sites.

Instead, I wanted to take note of what one of them posted in their 'status update'. It was a very simple statement, really. Coming from a young teenager, too, it carries a weight that, had it come from someone my age, it would not have. The statement was this:

"Perfect is boring."

Now, you might think to yourself, "And...?" Fair enough. I told you it was simple.

That said, the statement may be simple and a sloughing off of naturally emitted teenage angst, but in the context of Christian belief and life, it turns out to be fairly profound. It frames a mode of thinking that is common to any sin. It's a simple equation to which a vast number of our spiritual problems, in all their complexity, can be reduced.

The first thing that went through my head when I read this was a hypothetical image of Christ, in Matthew 5:48, saying this:

"Be you therefore boring, as your Father which is in heaven is boring."

(Remember, "perfect = boring".)

Do you see it, the start of all our troubles? Isn't this exactly how the evil one drew Eve and Adam into the fallen state? Let's look at Genesis 2:1-6:

Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said to the woman, "Yes, has God said, You shall not eat of every tree of the garden?" And the woman said to the serpent, "We may eat of the fruit of the trees of the garden: But of the fruit of the tree which is in the middle of the garden, God has said, 'You shall not eat of it, neither shall you touch it, lest you die'." And the serpent said to the woman, "You shall not surely die: For God does know that in the day you eat thereof, then your eyes shall be opened, and you shall be as gods, knowing good and evil." And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also to her husband with her; and he did eat.

We know what happens next.

Our Orthodox Christian tradition teaches us that man was in a state of paradise, in complete harmony with God and His creation. This was a perfect state.

Now, along comes a temptation to something seemingly better: perfect is boring - look at all the stuff God knows that you don't, think how much more fulfilling and interesting your life will be if you forsake boring perfection for exciting imperfection. Nobody's perfect, anyway! Might as well have some fun!

From this simple statement, "perfect is boring", we see the persistence of this original temptation to pride that leads us, if we give in to it, ultimately, to expulsion from the presence of God.

It is Christ, then, as the Physician of our souls and bodies, who comes to His creation to offer healing for the spiritual disease we have inherited: "Be you therefore perfect."

If perfection and boredom are related in any way, it is as the antidote is to poison, for boredom can only come about as a result of indulgence of the passions. If we are of one accord with God, we are then in a state of constant, ceaseless prayer. Being in a state of prayer, one cannot be bored. Boredom arises when we begin to indulge the passions and there is a lull in our satisfaction. This is one of the clever tricks of the evil one; boredom mimics on an intellectual level what hunger pangs do to our body, in this case keeping us wanting more of whatever it is that is distracting us from God. Boredom and the passions can be good things if we satisfy them with God and not according to the flesh.

It is this pursuit, this constant journey we are on, this advancement towards God (theosis), that we must strive to maintain. This struggle for perfection is not and never will be boring so long as we are attentive to it.

Since I'm really a nobody in the scheme of things, I'll leave the last word to St. John Chrysostom, in this excerpt from his commentary on the Gospel of Matthew:

This then let us pursue, in such wise as Himself commanded, and making no account of the things of men, but showing forth perfect self restraint in all things, let us so direct our own lives. For so even now, from this very time, we shall enjoy the good things of the heavens, and of the crowns that are there, walking as angels among men, going about in the earth like the angelic powers, and abiding apart from all lust, from all turmoil.

"Going about in the earth like the angelic powers?" Doesn't sound very boring to me.

Psalmodia in Practice

2010-08-17T20:43:00.002-04:00

The following is an excerpt from the work Reading Psalmodia: An Introduction to modern Byzantine Notation by David J. Melling, which is more of a theoretical work than anything else. However, he does well to take a moment to explain that theory will only get one so far:

Psalmodia is a liturgical art. Scholars and musicians may find Psalmodia of great historical, aesthetic or musicological interest; for the Psaltes [chanter], while these things may be of interest, the heart of his or her calling is the carrying out of a liturgical ministry. Psalmodia is prayer: the Psaltes is a prayer-leader.

Psalmodia is part of the public prayer of the Church. The text of the chant take precedence over the music: the music of the chant is there to carry and to express the text.

The Psaltes's role is not to impose on the chant any personal meaning or emotion, but to realise in song the meaning and the feeling that are there in the text and the music. It is important that the Psaltes should seek to acquire an accurate awareness of the meaning of the liturgical texts and reflect intelligently on the significance and feeling of the melody belonging to the text. The Psaltes exercises a liturgical ministry of great importance, chanting the sacred texts on behalf of the People of God, and has a crucially important function in enabling and supporting the prayer of the whole congregation.

[...]Singers trained in operatic or lieder styles need to learn a quite different approach to singing before they can sing Psaltic music. Psaltic chanting is essentially a religious act, not a musical performance and certainly not a dramatic performance. The congregation is not an audience to be entertained and impressed. The liturgical offices are prayer offered in the presence of the Living God, not an exotic form of oratorio. They are part of the public prayer of the Church, not an exercise in personal devotion. The Psaltes exercises a ministry on behalf of the congregation; that is something quite different from giving a musical performance for the people's edification.

From Part II, 12.

Bruce Chatwin's Journey to Mount Athos

2010-08-17T10:50:00.000-04:00

Excerpt:

Of Chatwin’s friends, the diarist James Lees-Milne and the artist Derek Hill were regular visitors to the sacred, all-male enclave of Mount Athos. He importuned both to take him. Lees-Milne recorded in August 1980: “No, Bruce, I said, ‘you can't’. I was, I fear, rather bossy.” Next, Chatwin asked Hill, who had visited 15 times. Hill was a friend of the Abbot of Chilandari monastery, who could facilitate their permits. Finally, in May 1985, Hill agreed to accompany Chatwin. He told me: “I was slightly apprehensive because he was a great complainer. I thought he’d find the monks smelly or the beds hard or that the loos stank. But it was a revelation to him.”

One afternoon after his usual maté (mistaken by the cook for hashish), Chatwin walked to the monastery of Stavronikita, once painted by Edward Lear. He puffed towards it with his heavy rucksack. “The most beautiful sight of all was an iron cross on a rock by the sea,” he wrote. From where he stood – just below the monastery – the black cross appeared to be striving up against the white foam.

Then these words: “There must be a god.”

Beyond this entry in his notebook, Chatwin was uncharacteristically silent. “He didn’t talk about it, but I knew by his whole bearing that it had affected him,” said Hill. The artist had known Chatwin for 20 years and had no doubt that as Bruce gazed down on that iron cross he was ambushed by a spiritual experience that unfroze something in him. “I think it hit him like a bomb.”

Elizabeth says: “When he came back, he said to me, ‘I had no idea it could be like that.’ It wasn’t like his other voyages of discovery. It was completely internal.”

The memory of that moment returned to Chatwin a year later when he collapsed, hallucinating, in Zurich. One of his hallucinations was of a fresco of Christ on Mount Athos. Back in England, during a brief period of remission, he went several times to see Kallistos Ware, a Bishop of the Greek Orthodox faith living in Oxford, to discuss the possibility of becoming Orthodox. “What he wanted was to be received by baptism on the Holy Mountain since the Holy Mountain had played such a decisive part in his conversion,” Ware tells me.

For the entire article, click here.

Archdiocesan School of Byzantine Music

2010-08-16T19:39:00.000-04:00

This flew way under my radar, but I figured I would post something here since there's still time to register. Here is the description from the Archdiocesan website:

Archbishop Demetrios of America invites you to join the newly established Archdiocesan School of Byzantine Music (ASBM) in the Direct Archdiocesan District. The school's mission will be to teach Byzantine Music to anyone interested in learning this ancient form of ecclesiastical chant.

Troparion from the First Canon to the Theotokos on the Occasion of her Dormition

2010-08-15T07:24:00.000-04:00

As chanted in First Mode.

Now all generations call you blessed, O only Mother of God.

The choir of Apostles wrapped in grave clothes
your body that had hosted God,
looking on with awe and reverence,
and addressed you in sweet and sonorous tones:
As you depart for the mansions
near to your Son now in heaven,
Mother of God,
ever save your inheritance.

Clerical Garments and Vestments (plug)

2010-08-14T19:34:00.002-04:00

I've been pretty busy this summer with the selling of our house, moving in with friends, then packing up and moving to Boston (glory be to God, it all went well). Among the things one must do in preparing to begin seminary studies is to acquire a cassock (anteri). I've worn them before, but have never owned one. I own two rather nice outer robes (exorassa) that were generously donated to me by our priest, but these are not appropriate to wear in the seminary environment, as the blessing to wear one is bestowed in one's senior year; it is customary for chanters to wear them over street clothes (whereas clergy will wear them over their anteri) and this is the mode in which I was used to wearing the exorasson.

I had thought about asking our parish if I could purchase a used anteri, but I was discouraged from doing so. So, for the past months, if not year, I've been looking here and there for a vendor from which to buy that wasn't going to break the bank, yet not let me walk around looking foolish, either. Well, I just received my anteri in the mail, and it is the reason for this post.

At the recent Clergy-Laity Congress in Atlanta, one of our delegates was kind enough to talk to some of the garment and vestment vendors there, and to bring back some of their literature (thanks, Lynne!!). Prior to this, I had done some of my own shopping and had found a couple places I might try, but didn't really want to. After shuffling through the flyers and business cards, the last one I came across was for a vendor called "ΧΙΤΩΝ" (hee-TOHN, "robe"), based in Greece.

I went to their website, which exists in Greek and in English, and quickly liked what I saw, in terms of style and, especially, price. The descriptions of the fabrics (in Greek and in English) were a bit sketchy and I didn't really understand the categories [note: the website has been updated since I first looked at it], but I sent an email and quickly received a reply. Long story short, I went ahead and placed an order. Now, two weeks later, I have a quality, well-fitting anteri and am out only $150.00.

Now, those two points - time and price - are significant because if I were to have one tailor-made specifically for me, it could take weeks to months for it even to be ready, let alone ship. Additionally, one such order could easily set me back twice what I paid ΧΙΤΩΝ. Their set-up is that they have these more-or-less pre-made, and then modify them based on your personal measurements. If your figure is not 'average', then it will take longer to complete the garment.

I noticed in my own searching that it's relatively hard to find information on the Internet about these garments, so, I'm hoping that if someone else is searching for information, they might come across this post and follow the link to the above-mentioned site. It can be a little stressful taking your measurements (my wife did this for me), sending them off to someone in Greece, then waiting to see what comes back to you in the mail. But, I have to say, I was relieved and impressed when I received and unwrapped my anteri today. If you do decide to contact them, make sure you ask about fabric types and decoration. If you decide to purchase from them, I hope you have a good experience like I have.

Exapostilarion from the Small Paraklesis to the Most Holy Theotokos

2010-08-03T22:37:00.000-04:00

As chanted in the Third Mode

Ἀπόστολοι ἐκ περάτων...

You are a tower adorned with gold,

A city surrounded by twelve walls,
A shining throne touched by the sun,
A royal seat for the King,
O unexplainable wonder,
How do you nurse the Master?

St. John Chrysostom on Marriage and Family Life

2010-07-30T23:34:00.012-04:00

Husbands, love your wives, just as Christ also loved the Church. (Ephesians 5:25).

You have heard how important obedience is; you have praised and marveled at Paul, how he welds our whole life together, as we would expect from an admirable and spiritual man. You have done well. But now listen to what else he requires from you; he has not finished with his example. Husbands, he says, love your wives, as Christ loved the Church.

You have seen the amount of obedience necessary. Do you want your wife to be obedient to you, as the Church is to Christ? Then be responsible for the same providential care of her, as Christ is for the Church. And even if it becomes necessary for you to give your life for her, yes, and even to endure and undergo suffering of any kind, do not refuse.

Even though you undergo all this, you will never have done anything equal to what Christ has done. You are sacrificing yourself for someone to whom you are already joined, but He offered Himself up for one who turned her back on Him and hated Him. In the same way, then, as He honored her by putting at His feet one who turned her back on Him, who hated, rejected, and disdained Him, as he accomplished this not with threats, or violence, or terror, or anything else like that, but through His untiring love; so also you should behave toward your wife. Even if you see her belittling you, or despising and mocking you, still you will be able to subject her to yourself, through affection, kindness, and your great regard for her. There is no influence more powerful than the bond of love, especially for husband and wife . . . . Even so husbands should love their wives as their own bodies (v. 28).

What does this mean? He is using a much stronger image and illustration now, much closer and plainer, and much more demanding. Some might not be convinced by his previous illustration, saying, "After all, he was Christ, and Christ is God--naturally he would sacrifice Himself." Paul's method is different now; he says, "husbands should love their wives" because such love is an obligation, not a favor "as their own bodies." Why?

For no man ever hates his own flesh, but nourishes and cherishes it (v. 29). That is, he takes particular care of it. How is she his flesh? Listen: This at last is bone of my bones, said Adam, and flesh of my flesh! and also, They become one flesh. So he nourishes and cherishes his own flesh, as Christ does the Church (v. 29). He returns here to his first comparison: because we are members of His body, of His flesh and of His bones (v. 30). How is this true? Because Christ was born from our matter, just as Eve was fashioned from Adam's flesh. Paul does well here to speak of flesh and bones, for the Lord has exalted our material substance by partaking of it Himself: Since therefore the children share in flesh and blood, He Himself likewise partook of the same nature. It is obvious that He shares our nature, but how do we share His? How are we members of His flesh? We are truly members of Christ because through Him we were created, and we are truly members of His flesh because we are recreated by partaking of His mysteries. There are some who affirm that He came by water and blood but will not accept that the Holy Spirit enables us to share His same essence, through baptism. Foolish heretics! How can the children who confess His truth and are born again in the water not become His Body? St. Paul explicitly says that we are members of His flesh and of His bones.

Understand that Adam was fashioned from matter and Christ was born in the same. From Adam's side came the bearer of corruption, but from Christ's side came life. Death blossomed in paradise but was slain on the cross. The Son of God shares our nature so we can share His as He has us in Him, so we have Him in us.

For this reason a man shall leave his father and mother and be joined to his wife and the two shall become one flesh (v. 31)...

So if you think that the wife is the loser because she is told to fear her husband, remember that the principal duty of love is assigned to the husband, and you will see that it is her gain. "And what if my wife refuses to obey me?" a husband will ask. Never mind! Your obligation is to love her; do your duty.

‘Just like it was from God’ | Religion News - The News Tribune

2010-07-28T17:55:00.000-04:00

‘Just like it was from God’ | Religion News - The News Tribune

Elder Ephraim of Arizona Offers Greece Sound Advice for Turbulent Day Ahead

2010-07-28T17:54:00.000-04:00

Elder Ephraim of Arizona Offers Greece Sound Advice for Turbulent Day Ahead

MYSTAGOGY: On Orthodox Tradition, Liturgical Arts, and Customs

2010-07-24T15:55:00.001-04:00

MYSTAGOGY: On Orthodox Tradition, Liturgical Arts, and Customs

Excerpt:

The same thing applies to the sacred hymns, the church building, the chanting. The healed person, he who has acquired the experience of noetic worship, knows how the intellectual worship must be expressed, so that it is attuned, as much as possible, with the inner state of the soul. I think that the revival of the liturgical arts which do not express and do not lead to purification, illumination and theosis is not Orthodox despite its external conformity. It is just a culture of the tradition and of art. The Apostle Paul, for example, lived the whole rabbinical tradition of his age, however he fought Christ. He had zeal for God but his zeal was not according to knowledge. The same thing may happen with us. Also, it is possible that a contemporary deified person may express tradition differently, concerning the liturgical arts, without naturally being estranged from the basic structure of the Byzantine tradition. This occurs because the Saint obtains the tradition, he is a bearer of tradition and, therefore, he creates tradition.
- Metropolitan Hierotheos Vlachos of Nafpaktos

Keep reading.

GOP Hopeful George Demos: Rebuild Church At Ground Zero, Not Mosque

2010-07-22T23:03:00.000-04:00

NY Daily News

July 21, 2010 5:34 PM

GOP Hopeful George Demos: Rebuild Church At Ground Zero, Not Mosque

By Celeste Katz

Amid the harsh words and hard feelings surrounding the proposed building of a mosque near Ground Zero, NY-1 Congressional hopeful George Demos is speaking out about the issue for the first time -- but he's coming at it in a slightly different way.

"On September 11, 2001, over 3,000 Americans, including 168 residents of our community in Suffolk County, were taken from us by the evil acts of Islamic extremists bent on destroying our freedoms.

"Amid the thick smoke and choking ashes of that fateful day, the St. Nicholas Greek Orthodox Church was reduced to dust," he said today.

The reconstruction of the church, crushed by the falling south tower, has been hampered by many delays since the attack, Demos noted, blaming the Port Authority for the holdup.

"What an outrage that our government has put roadblocks in the path of its own citizens trying rebuild their beloved Church destroyed by Islamic extremists, while Saudi Arabia, a nation that prohibits people from even wearing a Cross or the Star of David, now provokes the families of those who lost loved ones by apparently funneling money to build a mosque at the same location," he said.

The construction of the mosque, of course, has been a hot-button issue in the governor's race, where Republican Rick Lazio has repeatedly gone after Democrat Andrew Cuomo on the topic, even calling him an incompetent attorney general for not investigating the project's funding sources.

Cuomo has argued that like it or not, the mosque has a right to be there: "What are we about if not religious freedom?" he asked.

Reach Out and Touch Faith*

2010-07-22T00:02:00.001-04:00

* This post has nothing to do with the Depeche Mode song of the same title, in case you were wondering...

According to the Biblical witness, there are: 1) those who are taught about the kingdom in parables, "because seeing they do not see, and hearing they do not hear, nor do they understand;" 2) those to whom "it has been granted to know the mysteries of the kingdom of heaven;" and 3) those who see through theosis the Kingdom and the Glory of Christ (the Baptism of Christ, the Transfiguration, Pentecost, Stephen before the council, Paul on the way to Damascus)...

...In the center, therefore, of the apostolic teaching, we see not only the unceasing succession of ordination from the Apostles, but also the true teaching and spiritual life, which is the fruit of the mystery of the Cross and of the Resurrection and which is manifested to the world in the Saints and Friends of God, who are in theosis. The interruption of the tradition of theosis implies a separation from the Apostolic Succession, namely, from the communion of the Mystery of the Cross and the Resurrection and incurs falling away from the truth. A conspicuous indication of this interruption of the Apostolic Succession is the absence of veneration of the Saints and their holy icons and relics and also the absence of miracles wrought through them.

Excerpts from An Outline of Orthodox Patristic Dogmatics - Protopresbyter John S. Romanides, pp. 119, 121.

For those unfamiliar with the term and/or concept of theosis:

"Theosis - Divinization: It is the participation in the uncreated grace of God. Theosis is identified and connected with the theoria (vision) of the uncreated Light. It is called theosis in grace because it is attained through the energy of the divine grace. It is a cooperation of God with man, since God is He Who operates and man is he who cooperates." Source.

Weeks ago, as I read these words in the shadow of the chapel of the Holy Cross Greek Orthodox School of Theology, in Brookline, Massachussetts, I recalled that a relic of my patron Saint (Andrew) resides there, and so I went in to venerate him. It wasn't until a few days later, when I was back home, in Virginia, that the full import of Father John's words really came to life.

I was driving home from work and was passing by a church that I pass by every day, whose sign reads something like 'First Believers Church - Est. 1953'. Now, I didn't take this to mean, necessarily, that this particular denomination had been founded in 1953 (though it is, of course, possible). Nonetheless, it got me thinking about denominational (and, yes, that includes the ultra-denominational 'non-denominational') Christianity and claims to true belief, faith, worship, etc.

It struck me in this moment that the relic I had venerated earlier in the week is a piece of the body of the Apostle Andrew, who was at Pentecost (one of the moments of the revelation of the Glory of Christ listed above by Fr. John). Of course, I already knew this, but in this context, this reality struck like lightning. I hadn't venerated this sliver of bone because it was ancient and a historical link to the past - it is these things, too - but because this very matter was in the presence of the incarnate Word and experienced the uncreated Glory of Christ.

And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared to them cloven tongues like as of fire, and it sat on each of them. And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance. (Acts 2:1-4)

These bones were there - they were warmed by the flame of the Holy Spirit. It made me truly appreciate the visibility of the Church. To know that our current Patriarch is the two hundred seventieth successor of this very Apostle (Andrew) gives an authority that no rock-band Sunday-jam-session 'church' can even think to have. The Church is real, it is a body, it is tangible - it's not just some nebulous idea that we can do with as we please. It's not a buffet where we pick what we want, leave what we don't, and still call it a full meal.

What contemporary denominational Christian can even comprehend that the Church still possesses the sanctified bodily remains of the likes of St. Andrew, let alone the Apostolic Tradition of Faith? I don't mean to be haughty or offensive; I mean this in the most humble way possible, seeking to invite rather than to gloat! Come and see and share! (To brag as if simply possessing these relics bestows some kind of legitimacy would defeat the whole point.) These relics are full of the Holy Spirit, as are those of other Saints of the Church, who have experienced theosis. They are a clear reminder of what Fr. John spoke about above: that true theology derives from direct, revelatory experience of the uncreated energies of God - the Glory of Christ - not from complex philosophical reasoning, ethics, and scientific formulae, nor from a sentimental, feel-good, what-makes-me-happy understanding of Christianity. It is this combination of physical connection and lived spiritual truth, by the Grace of God, that continues to sustain our Church, from its earliest days, as documented in the New Testament, until today, and will do so until Christ comes again.

Reflecting on these things, and as I also reflect on the fact that many people have an aversion to the idea of touching (let alone kissing!) holy relics, as if it were an act of idolatry, I think to myself: 'If you were in the presence of the body of someone who walked with, talked with, embraced and literally and truly followed Christ, was at Pentecost and gave up his life for the Word of God, how would you not want to reach out and touch it?' People do this much at museums with worldly artifacts. With how much more reverence we should approach the relics of those who have experienced the uncreated Light that founded the world, and who pass down the Faith once and for all delivered to the Saints!

Yet, we find it easier to believe, for example, that a few bone fragments found in a wash in the middle of Africa are the 'missing link' between modern humans and our supposed ape ancestors. We go to great lengths to preserve them, make copies of them, scan them, and make elaborate television specials about them, imagine what they looked like and how they lived, make them part of standard educational curricula....and the humble relics of the Friends of God give us pause? The acknowledgment of the real, physical history of the Orthodox Church is somehow alien to the sustaining flame of the Spirit that has operated in and through it, sanctifying us and our predecessors in the Faith, binding us to the eternal and living God Who is Love?

I look forward to soon being in the presence of my patron's relics on a frequent basis. May his intercessions impel the mercy of God on one unfit to bear his name, let alone the name of 'Christian'.

St. Sophia, Mother of Orphans

2010-06-04T06:00:00.006-04:00

Today the Church commemorates St. Sophia of Ainos, 'Mother of Orphans'. This wonderful Saint is often overshadowed by - and, thus assumed to be - the more well-known martyr St. Sophia, mother of Faith, Hope and Love. I am blessed to have come to know of this Saint through my wife, who took St. Sophia of Ainos as her patroness at her reception into the Orthodox Faith, after having read through the wonderful The Lives of the Spiritual Mothers (quoted below, p. 142-143; interestingly, this text appears to have an icon of the wrong Sophia).

The life and story of St. Sophia give us the shining example of a God-loving and faithful Christian, a living model of faith in action, completely putting others before herself in all occasions. After losing her own family as a result of a plague, she took in and cared for over one hundred orphans.

This is all, of course, inspiring and helpful to us in our spiritual struggles. However, one of the more peculiar (and endearing, I think) aspects of the life of this Saint is the fact that it contains a story of her chastisement by God, which illustrates to us that even the Saints must be watchful, even when living in a state of complete harmony with the will of God. You'll see what I mean when you read her life (I've bolded the text I'm referring to):

Image source.

Our holy Mother Sophia was the daughter of pious and distinguished parents from the ancient province of Ainos. As a comely and well-educated maiden, her parents arranged her marriage when she came of age. With her lawful husband, Sophia gave birth to six children. Though she dwelt in the midst of secular concerns and commotion, she was not a lover of the cosmos seeking the external world. Her conduct of the life revealed that daily concerns do not have to restrict one's desire to please the Lord. One may still fulfill the commandments and practice actions and virtues beloved of God. She never ceased gathering virtues like a bee from the divine meadows. The blessed woman was never absent from church services and her home was her sanctuary where she would keep nightly prayerful vigils.

At length, all her children and husband died when a plague struck. Conspicuous for her love, a resilient Sophia, combined ascetic and civil virtue. She became the mother of orphans and eagerly assisted widows. Her once empty home became a haven for the underprivileged and homeless whom she abundantly served. Within twenty years, she would adopt over one hundred children whom she would raise in the love and admonition of the Lord.

Preferring to give than receive, she distributed her abundance among the poor and needy, her unstinted almsgiving was always done cheerfully and generously. The thrice-blessed one counted it more blessed to deprive herself than to let the poor leave her home empty-handed.

Her rigorous manner of life was ascetical. Tears always filled her eyes. The Psalms of David were ever on her lips, and she never left off or was negligent in saying her prayers. Her food consisted of dry bread and plain drinking water. In her measureless humility and modest spirit, she considered herself the least of all in worth.

On account of her God pleasing life, Sophia was deemed worthy of the following paradoxical miracle. The holy woman, specially marked by the grace of hospitality, had a full jug of wine which she would serve to the poor. No matter how much wine Sophia poured out among the needy, the jug remained full. The venerable Sophia did not share this mystery with anyone. However, one day, she desired to proclaim this exceptional miracle of God, and disclosed the secret to her relative. Upon leaking the mystery of the ever-flowing wine jug, she found that in no longer remained full, but would diminish with use until it was empty. This consequence saddened Sophia with all her heart. She reasoned with herself that she was counted unworthy of God's gift. Nevertheless, an irrepressible Sophia did not sulk; instead she devised new tests of endurance by increasing her ascetic labors. However, after mortifying the flesh by her strict discipline and regimen, she developed difficulties breathing.

Tenacious and resourceful to the end, Sophia continued to strive amid her other responsibilities, never allowing earthly distractions to lead her off the path of virtue. Her years of austere and humanitarian labors for the Lord, extolled throughout the empire, numbered thirty-four. A year prior to her godly repose in the Lord, at the age of fifty-three, Sophia was tonsured a nun. Through our holy Mother Sophia left behind a memory that flourished among all those she helped, and it is inextinguishable among the choirs of the saints, it suffices to profit those who wish to learn by her example.

St. Seraphim of Sarov on Love

2010-06-02T19:28:00.000-04:00

I'm sharing this quote that came in yesterday's Ortho Thought of the Day, sent out by Presbytera Candace Schefe. I recommend subscribing. Incidentally, her husband, Fr. Leo Schefe, maintains this site.

Neither do walls or rich furniture make a home. Millionaires in magnificent mansions may never know a home. But where there are good relationships, where love binds the family together and to God, there happiness is always to be found. For good relationships are heaven anywhere. Monotony and misery cannot exist where there is love. But the fire of love must be kept burning warmly and brightly with the sweet wood of sacrifice. In teaching us to cross out the "I" out of life, our Lord tells us the secret of happiness; what the Saints call the ecstasy of self-forgetfulness. For divine love is always self-effacing, seeks to give rather than to receive, to serve rather than to be served, to love rather than to be loved, and will sacrifice anything for the beloved. Only then does love become a clean and holy fire in the heart, and not an ugly flare of lust.

Regarding the Purpose of Sacred Music (Short and Sweet)

2010-06-01T22:34:00.000-04:00

Byzantine sacred music is used, firstly, as a means of worshiping God and venerating the saints, and secondly, as a means of self-perfecting, of opposing and eradicating man's lower, undesirable thoughts, feelings and dispositions, and of eliciting and cultivating the higher ones.

- From the introduction of Byzantine Chant by Constantine Cavarnos

Missions Institute Established at Hellenic College/Holy Cross

2010-06-01T15:00:00.002-04:00

May 21, 2010

The Missions Institute of Orthodox Christianity was established on April 29, 2010 at Hellenic College and Holy Cross Greek Orthodox School of Theology with an initial endowed gift of one million dollars from EFOM (the Endowment Fund for Orthodox Missions). EFOM, a charity connected with the Annunciation Greek Orthodox Church of Lancaster, PA, was created in 1981 to honor the missions-minded ministry of the Reverend Alexander and Presbytera Pearl Veronis.

The endowment was presented to the Reverend Nicholas Triantafilou, President of HC/HC, by EFOM’s Board President, Mrs. Helen Nicozisis. Upon presenting the check to the school, Nicozisis noted that this gift came from not one major benefactor, but from many people who gave both small and large donations over many years. “All of these people,” Nicozisis emphasized, “believe in the essential importance of cultivating the spirit of missions especially among our seminarians and future clergy.”

Father Alexander addressed the entire HC/HC community after great vespers in Holy Cross Chapel. He called the inauguration of the Missions Institute the fulfillment of a 50 year old dream, dating to the establishment of a Missionary Society at Holy Cross when he was a student there. Following vespers, a special reception was held for the faculty and student body of the school.

Archbishop Demetrios and Fr. Triantafilou hosted a dinner that evening at the Cathedral Center in Brookline to celebrate the day’s event for the new Missions Institute Board members, along with the EFOM Board and several donors and friends. The Archbishop addressed the gathering by saying, in part: “Missions are not simply important. They are vital, an indispensable component of our existence as Orthodox Christians… As this new Missions Institute cultivates a deeper consciousness and awareness of the missionary dimension of the church, it will provide something absolutely central to the life of the Church.”

The Reverend Luke A. Veronis, himself a missionary with more than 12 years of experience in Albania and Africa, was named the executive director of the Institute. Fr. Luke recently published the book Go Forth: Stories of Mission and Resurrection in Albania, his third book related to Orthodox Christian missions. He teaches courses in world missions and evangelism at Holy Cross and has taught at St. Vladimir’s Theological Seminary. He expressed the “hope that through the programs and courses this Missions Institute will offer, no students will graduate from our Orthodox seminaries without having some knowledge of a missions-minded ministry. Any form of parochialism, or of limiting our faith in any way, is a distortion of the Gospel, which is Good News for all people everywhere, locally, nationally and globally. Our future clergy and leaders of the Church need to capture this universal vision of God’s love.”

EFOM, in addition to endowing the Institute, sponsors an Annual Missions Lecture at Holy Cross, grants annual scholarships to mission-minded seminarians and financially underwrites noteworthy mission projects.

Spiritual Surgery

2010-05-30T14:50:00.006-04:00

I wanted to share this hymn from the Praises (Oἱ Αἶνοι) that was chanted near the end of Orthros this morning (All Saints Sunday). It fits in well with something I wrote a couple of days ago in a post about St. John Cassian: "This entire treatise cuts to the heart, it condemns the conscience while helping to excise the disease of sin."

This is what the words and lives of the Saints do for us. Filled with the grace of God these men and women help heal Christ's flock by cutting out the necrotic 'flesh' of our souls - if only we would submit ourselves to their knives!

Here's the hymn (English translation copyright Fr. Seraphim Dedes):

As chanted in the Fourth Tone (Ὡς γενναῖον ἐν Μάρτυσιν):

By their virtues' effulgent light,
they made earth to be heaven-like
and they imitated the death of Jesus Christ.
These are the ones who have walked the way
that leads to immortal life.
By the surgery of grace,
they removed human passions as healers of mankind.
And united throughout the world,
the Martyrs have courageously contested.
Let us extol all the Saints today.

Once again I also present a recording I made. This is me chanting; I recorded two ison tracks, and added a little reverb (since I was sitting on my couch when I recorded this). Please forgive me if it is substandard. [Note: The only reason I've recorded myself chanting is so that people can get an idea of what the hymn sounds like - I find that the text is, obviously, beautiful, but it is meant to be chanted, and to hear it in its intended format, I think, helps better convey the meaning and also places the text in context of the larger liturgical reality in which it exists, rather than making it a dry cut-and-paste reference in a blog post. I don't chant any of these pieces to imply that I'm fit to do so. Any criticisms or critiques are welcome!]

POPE IN CYPRUS: ARCHBISHOP OPPONENTS TO VISIT OUT OF SYNOD

2010-05-29T07:48:00.000-04:00

See this.

(ANSAmed) - NICOSIA - Archbishop Chrisostomos II, Primate of the powerful Greek Orthodox Church of Cyprus, has had enough of those expressing their displeasure at the Pope's visit to the island and in the manner to which he is accustomed has laid down the law. If they do not change their tune, he will expel them from the Holy Synod - the highest authority of the local church - for one year. Thus comes the latest development in an affair that has seen at least five high prelates of the Synod and the Primate facing off in the first serious split the high ranks of the Church of Cyprus has seen since the election of Chrisostomos in 2006. As he has announced to the popular local daily Phileleftheros, Chrisostomos has resolved to bring to their senses (especially the combatant Archbishop of Limassol, Athanasios, who called the Pope ''a heretic'') those who have come out against the arrival of Benedict XVI on the island. So, the Primate has resolve, whoever boycotts the festivities to welcome the Pope and does not show up at the ceremony in Pafos scheduled for the afternoon of June 4, will be expelled from the Synod for the period of one year. Although the majority of Cypriots are of Greek-Orthodox faith, the Pope's visit (the first by a Pope in 2,000 years) is nonetheless felt to be an historic event bringing prestige to the whole island, whose press is following any matters related to the Pope's arrival with interest. And security has become a hot topic ever since the news broke forty-eight hours ago that groups of Greek-Orthodox fanatics might be arriving from Greece to add strong-arm tactics to local demonstrations against the Pope. This has led the local Cypriot authorities to arrange for strict security to guarantee that the visit goes smoothly, mobilising 400 police officers for the task. Several ''security areas'' have also been set up around the Pope. The first of these, called the ''First Zone'' will be the physical space immediately surrounding the Pope, which is to be watched over by his Vatican security staff, the local press say. Immediately around the ''First Zone'' comes the ''Second Zone'' which will be under the control of dozens of armed anti-terrorist agents (it is not clear whether they will be in uniform or plain clothes) and Cyprus' secret services (the KYP). To seal the net, select marksmen will be positioned on the rooftops surrounding all the open areas the Pope visits. (ANSAmed).

Message of the Episcopal Assembly Of the Canonical Orthodox Hierarchs of North and Central America May 26-28, 2010

2010-05-28T15:32:00.000-04:00

May 28, 2010

Episcopal Assembly

Of the Canonical Orthodox Hierarchs of North and Central America May 26-28, 2010

MESSAGE

We glorify the name of the Triune God for gathering us at this first Episcopal Assembly of this region in New York City on May 26-28, 2010 in response to the decisions of the Fourth Pre-Conciliar Pan-Orthodox Conference held at the Orthodox Center of the Ecumenical Patriarchate in Chambésy, Switzerland, from June 6-12, 2009, at the invitation of His All Holiness Ecumenical Patriarch Bartholomew.

Gathered together in the joy of the Feast of Pentecost, we humbly recognize our calling, in our unworthiness, to serve as instruments and disciples of the Paraclete, who “holds together the whole institution of the Church” (Hymn of Vespers of Pentecost).

We honor and express gratitude to the Primates and Representatives of the Orthodox Autocephalous Churches who assembled at the Ecumenical Patriarchate from October 10-12, 2008 to affirm their “unswerving position and obligation to safeguard the unity of the Orthodox Church” (Chambésy Rules of Operation, Article 5.1a) and emphasized their will and “desire for the swift healing of every canonical anomaly that has arisen from historical circumstances and pastoral requirements” (Message of the Primates 13.1-2)

We call to mind those who envisioned this unity in this region and strove to transcend the canonical irregularities resulting for many reasons, including geographically overlapping jurisdictions. For, just as the Lord in the Divine Eucharist is “broken and distributed, but not divided” (Divine Liturgy of St. John Chrysostom), so also His Body comprises many members, while constituting His One Church.

We are grateful for the gift of the doctrinal and liturgical unity that we already share, and we are inspired by our leaders, the Heads of all the Orthodox Churches throughout the world, who proposed that which we painfully yearn for in this region, i.e., the “swift healing of every canonical anomaly” (Message of the Primates 13.2). We are also grateful that they established a fundamental process toward a canonical direction and resolution.

We are thankful to almighty God for the growth of Orthodoxy, for the preservation of our traditions, and for the influence of our communities in this region. This is indeed a miracle and a mystery.

During our gathering, and in accordance with the rules of operation of Episcopal Assemblies promulgated by the Fourth Pan-Orthodox Pre-Conciliar Conference, we established:

1. A registry of canonical bishops (Article 6.1)

2. A committee to determine the canonical status of local communities in the region that have no reference to the Most Holy Autocephalous Churches (Article 6.2)

3. A registry of canonical clergy (Article 6.3)

4. Committees to undertake the work of the Assembly, among others including liturgical, pastoral, financial, educational, ecumenical, and legal issues (Articles 11 and 12)

5. A committee to plan for the organization of the Orthodox of the region on a canonical basis (Article 5.1).

In addition to the above, we agreed that a directory would be created and maintained by the Assembly of all canonical congregations in our region.

We as Episcopal Assembly understand ourselves as being the successors of the Standing Conference of Canonical Orthodox Bishops in the Americas (SCOBA), assuming its agencies, dialogues, and other ministries.

Moreover, at the formal request of the Hierarchs who have jurisdiction in Canada, the Assembly will submit to the Ecumenical Patriarch, in accordance with the rules of operation (Article 13), a request to partition the present region of North and Central America into two distinct regions of the United States and Canada. Additionally, at the request of the Hierarchs who have jurisdiction in Mexico and Central America, the Assembly will likewise request to merge Mexico and Central America with the Assembly of South America.

As Orthodox Hierarchs in this blessed region, we express our resolve to adhere to and adopt the regulations proposed by the Pan-Orthodox Conferences and approved by the Autocephalous Orthodox Churches, and to do everything in our power by the grace of God to advance actions that facilitate canonical order in our region.

We confess our fidelity to the Apostolic Orthodox faith and pledge to promote “common action to address the pastoral needs of Orthodox living in our region” (Chambésy, Decision 2c). We call upon our clergy and faithful to join us in these efforts “to safeguard and contribute to the unity of the Orthodox Church of the region in its theological, ecclesiological, canonical, spiritual, philanthropic, educational and missionary obligations” (Article 5.1) as we eagerly anticipate the Holy and Great Council.

The Assembly concluded with the celebration of the Divine Liturgy on Friday, May 28, 2010 at the Holy Trinity Greek Orthodox Archdiocesan Cathedral in New York City. During the Liturgy prayers were offered for the repose of the eleven victims of the current ecological disaster in the Gulf Coast, for the consolation of their families, for all those adversely affected by this catastrophe, as well as for all people living under conditions of war, persecution, violence, and oppression.

Of the sixty-six Hierarchs in the region, the following 55 were present at this Assembly:

Archbishop Demetrios, Chairman

Metropolitan Philip, Vice Chairman

Archbishop Justinian, Vice Chairman

Bishop Basil, Secretary

Archbishop Antony,Treasurer

Metropolitan Iakovos

Metropolitan Constantine

Metropolitan Athenagoras

Metropolitan Methodios

Metropolitan Isaiah

Metropolitan Nicholas

Metropolitan Alexios

Metropolitan Nikitas

Metropolitan Nicholas

Metropolitan Gerasimos

Metropolitan Evangelos

Metropolitan Paisios

Archbishop Yurij

Bishop Christopher

Bishop Vikentios

Bishop Savas

Bishop Andonios

Bishop Ilia

Bishop Ilarion

Bishop Andriy

Bishop Demetrios

Bishop Daniel

Bishop Antoun

Bishop Joseph

Bishop Thomas

Bishop Mark

Bishop Alexander

Metropolitan Hilarion

Bishop Iov

Bishop Gabriel

Bishop Peter

Bishop Theodosius

Bishop George

Bishop Ieronim

Metropolitan Christopher

Bishop Maxim

Archbishop Nicolae

Bishop Ioan Casian

Metropolitan Joseph

Metropolitan Jonah

Archbishop Nathaniel

Archbishop Seraphim

Bishop Nikon

Bishop Tikhon

Bishop Benjamin

Bishop Melchisedek

Bishop Irineu

Bishop Irinee

Bishop Michael

St. John Cassian on Anger

2010-05-28T00:38:00.002-04:00

The past couple of weeks have served to humble me quite a bit, for different reasons. Suffice it to say that I've learned a lot about myself and have had to own up to some truths that perhaps I didn't want to see before. It's interesting to see the spiritual wrestling that goes on. We pray that the will of God be done, and yet, we don't want to pay attention to it.

Those who know me would probably tell you that I am a very calm and quiet person, slow to anger. I've had people tell me that they would never believe that I can show a temper, raise my voice, or otherwise display signs of anger. Those who know me even better (God, my wife, and my spiritual father) would tell you otherwise. I don't say these things to make some sort of awkward confession to those who might read this; rather, I am illustrating an example of the point I'm getting to.

This past weekend I had the occasion to do some traveling by air, and so was free to do a little reading. At the end of a rather trying week, and after having experienced the liturgical celebration of Pentecost, I found myself sitting in Logan International reading On the Eight Vices, by St. John Cassian (d. 5th c.), as found in The Philokalia (English translation & edition by GEH Palmer, et. al.).

What can I say about this experience? This entire treatise cuts to the heart, it condemns the conscience while helping to excise the disease of sin. Below is an excerpt from what was most relevant to me at that moment: St. John's treatment of the passion of anger. He talks at length about the danger of withdrawing from people before getting a handle on this passion. He speaks literally in regard to this withdrawal, but I think the same advice is applicable to a figurative isolation as well. It should be noted that this work was written with monastics in mind, but the truth applies to all of us.

When we are angry with others we should not seek solitude on the grounds that there, at least, no one will provoke us to anger, and that in solitude the virtue of long-suffering can easily be acquired. Our desire to leave our brethren is because of our pride, and because we do not wish to blame ourselves and ascribe to our own laxity the cause of our unruliness. So long as we assign the causes for our weaknesses to others, we cannot attain perfection in long-suffering.

Self-reform and peace are not achieved through the patience which others show us, but through our own long-suffering towards our neighbor. When we try to escape the struggle for long-suffering by retreating into solitude, those unhealed passions we take there with us are merely hidden, not erased; for unless our passions are first purged, solitude and withdrawal from the world not only foster them but also keep them concealed, no longer allowing us to perceive what passion it is that enslaves us. On the contrary, they impose on us an illusion of virtue and persuade us to believe that we have achieved long-suffering and humility, because there is no one present to provoke and test us. But as soon as something happens which does arouse and challenge us, our hidden and previously unnoticed passions immediately break out like uncontrolled horses that have long been kept unexercised and idle, dragging their driver all the more violently and wildly to destruction. Our passions grow fiercer when left idle through lack of contact with other people. Even that shadow of patience and long-suffering which we thought we possessed while we mixed with our brethren is lost in our isolation through not being exercised. Poisonous creatures that live quietly in their lairs in the desert display their fury only when they detect someone approaching; and likewise passion-filled men, who live quietly not because of their virtuous disposition but because of their solitude, spit forth their venom whenever someone approaches and provokes them. This is why those seeking perfect gentleness must make every effort to avoid anger not only towards men, but also towards animals and even inanimate objects. [...]

The final cure for this sickness is to realize that we must not become angry for any reason whatsoever, whether just or unjust. When the demon of anger has darkened our mind, we are left neither with the light of discrimination, nor the assurance of true judgment, nor the guidance of righteousness, and our soul cannot become the temple of the Holy Spirit. Finally, we should always bear in mind our own ignorance of the time of our death, keeping ourselves from anger and recognizing that neither self-restraint nor the renunciation of all material things, nor fasting and vigils, are of any benefit if we are found guilty at the last judgment because we are the slaves of anger and hatred.

Byzantine Chant Workshop

2010-05-27T00:11:00.003-04:00

In these recent times, some elders have spoken out about the Internet being a tool of Satan. I would like to believe that we can simply call it a tool and leave it at that.

The reason I say this is because my blog - modest as it obviously is - has been the tool by which I have made contact with some like-minded individuals. One of these is a young man (listen to me sounding aged) by the name of Demetrios, who, it turns out, loves the sacred chants of the Church, and, in fact, is much better at performing them than I am.

He linked up with me on Facebook and shared some information with me that I was glad to receive. I recently noticed that he had posted something about a Byzantine Chant workshop coming up in PA, and I asked his permission to post it here. Of course, he obliged.

Demetri is a member of the St. Mark of Ephesus Cathedral (HOCNA) Byzantine Choir, which is directed by his brother, Spyridon. He was kind enough to send me some YouTube links (see below) of their choir performing different hymns. Also, you can preview a recording they made recently over at Liturgica.com (I hope to purchase a copy soon).

Below is the text from the flyer Demetri sent me, as I couldn't find a way to upload the .pdf file for my blog.

BYZANTINE CHANT WORKSHOP

Presented by the St. Mark of Ephesus Cathedral Choir

July 15-17, 2010

Carlisle, Pennsylvania

Intensive Byzantine chant instruction

Suitable for beginners as well as those with experience

Conference will take place at Pillars of Orthodoxy parish in scenic, rural Pennsylvania

Interested participants aged 15 or older should contact the St. Mark of Ephesus Cathedral Choir at byzantinechant[at]gmail.com.

Registration is limited to 20 participants – register as soon as possible to reserve a spot!

Here are those videos:

An Interview With Metropolitan Athanasios of Limassol Regarding the Visit of Pope Benedict to Cyprus

2010-05-26T15:24:00.000-04:00

This speaks for itself. Many years to this blessed hierarch.

MYSTAGOGY: An Interview With Metropolitan Athanasios of Limassol Regarding the Visit of Pope Benedict to Cyprus

Address of His Eminence ARCHBISHOP DEMETRIOS OF AMERICA, Chairman At the Episcopal Assembly of North and Central America

2010-05-26T15:06:00.001-04:00

I usually post news items without commentary, but, in this case, I wanted to point out that I especially appreciated His Eminence's treatment of the term "Diaspora" or the "so-called Diaspora", in reference to Orthodox Christians outside of so-called 'traditional' Orthodox lands - a term that has rubbed me the wrong way for a long time.

ADDRESS OF HIS EMINENCE
ARCHBISHOP DEMETRIOS OF AMERICA, CHAIRMAN

At the Episcopal Assembly of North and Central America

Helmsley Park Lane Hotel

New York, New York

(May 26, 2010)

* * *

Your Eminences, Your Excellencies and Your Graces,
Beloved Brothers and Concelebrants in the Holy Spirit
Of the Holy Orthodox Churches of North and Central America,

I greet all of you in the Name of our Lord Jesus Christ and in the joy of the presence of the Holy Spirit, the Comforter, Who on the Holy day of Pentecost descended upon the Apostles and abides with the Church and with us, today and forever.

I convey to all of you the greetings of His All Holiness Ecumenical Patriarch Bartholomew, who, in these very days, in fact in this very hour, even as we are meeting here in New York, he is making a reciprocal visit to the Patriarchate of Moscow. The images that we have seen of the Patriarch of the First Church of Holy Orthodoxy meeting with and being together with the Patriarch of the largest Church of Holy Orthodoxy truly impart an inspiring and visionary message for our Pan-Orthodox work, as a labor of unbreakable togetherness.

In the spirit of this important visit and brotherly encounter of the two Patriarchs, we, too, are assembled together and joyfully repeat with the Psalmist: Behold, how good and pleasant it is when brothers dwell together (Psalm 132:1). We are together in this place and at this historic moment by the will of our merciful God, in order to continue and promote the sacred work of the Church, the Body of Christ, as good shepherds of the Flock entrusted to us by our Heavenly Shepherd and Lord.

1. We have come together during this festive and solemn week of Pentecost, when, as we gratefully chant in the Kontakion of the Feast, “the Most High God by distributing the tongues of fire on His Apostles has called all people to unity.” In Pentecost, we celebrate the call to unity for all human beings through faith and obedience to the one Gospel of our Lord Jesus Christ. At the same time, however, in Pentecost, we celebrate the refreshing reality of the diversity, wonderfully manifested in the extraordinary fact of the proclamation of the one Gospel in many languages as a result of the advent of the Holy Spirit. The relevant description in the Book of the Acts of the Apostles is truly astonishing. For, upon hearing the proclamation of the Apostles on the day of Pentecost, the multitudes marveled:

And how is it that we hear, every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretans and Arabians: we hear them speak in our tongues the wonderful works of God. (Acts 2:8-11)

As we behold the event of Pentecost, we observe that the multiplicity of languages used by the Holy Apostle in proclaiming the single Gospel is not a cause of confusion or conflict, but a reason for thanksgiving and celebration. The one Gospel does not obliterate linguistic, ethnic, or cultural differences and particularities. The Gospel is clearly a call to unity, but as our history of 2000 years demonstrates, it does not cause an eclipse of the diversity within the Church. And this speaks directly to our case.

Indeed, as we consider the history of the Church, we see that through the ages the Church promotes unity but resists homogenization and reductionism. Remember the example coming from the Second Century A.D., when the Early Church outrightly rejected Tatian’s effort to compile a single or uniform Gospel text from the four canonical Gospels, the so-called “Diatessaron.” In the mind of the Church, there was only one Jesus; but this one Jesus Christ was revealed through four Gospel accounts, Matthew, Mark, Luke and John. And this Biblical diversity offered to the Church a unique perspective, and a richer and more textured understanding of the One Christ, Son of God and Son of Man.

We strive for unity because the Lord asked of us to be one, but diversity and differentiation are not to be feared. They are gifts that are to be used for the glory of God. Our unity cannot exist to destroy such differentiation; rather, our unity is meant to flourish as a result of our natural diversity, be it linguistic, cultural or ethnic. Is this not exactly the condition of our universal Orthodoxy today? Of course, problems related to unity, or to differentiation, or to both, always existed in the Church, starting already in the time of the Apostles, as the Book of the Acts of the Apostles testifies. This is a valid observation for us today.

We come together to face the problems that have arisen in our region, where the Orthodox Faith has flourished for generations. As we have grown and established ourselves, situations have been created that need our attention and our wisdom.

Indeed, we have, as the Apostle Paul says: … one body, and one Spirit, … one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all. (Ephesians 4: 4-6) But our unity is not a theoretical premise viewed on a grand scale; it is a calling for us, indispensable for our witness to the Crucified and Risen Lord. It is a reality that has to be manifested in the local parish, the diocese, the jurisdiction, the autocephalous churches or the totality of the universal Church. Unity starts from the elementary Church community, the local parish, as it happened when Saint Paul asked the Corinthians that there should be no schisms among them (1 Corinthians 1:10), or when he urged the Ephesians to maintain the unity of the Spirit in the bond of peace, (Ephesians 4:6).

2. Beloved brothers in the Lord, being mindful of the above and the need to resolve any related problems, we have come together in accordance with the decisions of the Heads of the Most Holy Patriarchates and Autocephalous Churches, who, at their Holy Synaxis at the Ecumenical Patriarchate in October of 2008, expressed their strong

… desire for the swift healing of every canonical anomaly that has arisen from historical circumstances and pastoral requirements, such as in the so-called Orthodox Diaspora, with a view to overcoming every possible influence that is foreign to Orthodox ecclesiology.

This specific expression of the will of the Heads of the worldwide Orthodox Churches was introduced in essence and with great precision by His All Holiness Ecumenical Patriarch Bartholomew in his opening address to the aforementioned Synaxis, when he stated:

With a sense of our Church's obligation before God and History in an age when the unified witness of Orthodoxy is judged crucial and expected by all, we invite and call on you fraternally that, with the approval also of our respective Holy Synods, we may proceed to the following necessary actions:

(1) To advance the preparations for the Holy and Great Council of the Orthodox Church, already commenced through Panorthodox Pre-Conciliar Consultations.

(2) To activate the 1993 agreement of the Inter-Orthodox Consultation of the Holy and Great Council in order to resolve the pending matter of the Orthodox Diaspora.

As a result of the pertinent resolutions of the Synaxis, the Fourth Pre-Conciliar Pan-Orthodox Conference convened at the Orthodox Center of the Ecumenical Patriarchate in Chambésy from June 6th to the 12th in 2009, charged with the task of preparing the ground for the appropriate actions. In its Communiqué the Pre-Conciliar Conference stated:

The theme of the 4th Pre-Conciliar Panorthodox Conference was, in accordance with the will of the Primates and the representatives of the local Orthodox Churches, as expressed in the Message of their Holy Synaxis at the Phanar (October, 2008), is the discussion of the subject of the canonical organization of the Orthodox Diaspora. The relevant decision regarding the agenda was agreed upon by the Conference at the opening of its proceedings.

The Conference examined the texts prepared by the Inter-Orthodox Preparatory Committee in its conferences at Chambésy, namely: a) from November 10-17, 1990; and b) from November 7-13, 1993; as well as the document of the Conference of Canon Lawyers held in Chambésy from April 9th to 14th, 1995. These texts, together with the relevant clarifications, supplements, corrections and additions, were unanimously agreed upon.

The Conference expressed the common desire of all Orthodox Churches for a solution to the problem of the canonical organization of the Orthodox Diaspora, in accordance with the ecclesiology, canonical tradition and practice of the Orthodox Church. The Conference decided to establish new Bishops Assemblies in certain regions throughout the world in order to resolve the problem of the Diaspora, namely for the Orthodox faithful that have settled outside the traditional boundaries of the local Orthodox Churches. The Presidents of these Assemblies are the primate hierarchs of the Ecumenical Patriarchate in that region or, in their absence, the next in order of the Church Diptychs.

The members of these Assemblies include all those recognized by all Orthodox Churches as canonical bishops, who shepherd the existing communities in each region. The mission of the Bishops Assemblies is the proclamation and promotion of the unity of the Orthodox Church, the common pastoral ministry to the Orthodox faithful of the region, as well as their common witness to the world. The decisions of the Bishops Assemblies are made on the basis of the principle of unanimity of the Churches, which are represented therein by bishops.

Beloved Brothers in Christ, it is precisely these suggestions, proposed by the Pan-Orthodox Pre-Conciliar Conference and fully approved by all Orthodox Patriarchates and Autocephalous Churches, that have brought us here today when we celebrate the fullness of the presence of the Holy Spirit in the life of the Church. Thus, we have arrived at this important moment in our history.

3. Before proceeding with our work these days, let us call to mind the geographical regions in which the Episcopal Assemblies like ours will be convening. They are as follows:

(1) North America and Central America.

(2) South America.

(3) Australia, New Zealand and Oceania.

(4) Great Britain and Ireland.

(5) France.(6) Belgium, Holland and Luxembourg.

(7) Austria.

(8) Italy and Malta.

(9) Switzerland and Lichtenstein.

(10)Germany.

(11)Scandinavian countries (except Finland).

(12)Spain and Portugal.

In accordance with the decision of the Fourth Pre-Conciliar Pan-Orthodox Conference:

The Bishops of the Diaspora, living in the Diaspora and possessing parishes in multiple regions, will be members of the Episcopal Assemblies of those regions.

Allow me an observation here. The word “Diaspora” is not being used in any pejorative sense; rather it is merely a description of places where no single Autonomous or Autocephalous Church governs all the Orthodox who live therein. In fact, the Message of the Primates, included in your folders, uses the expression, “so-called Diaspora.” I am aware that some of us take offense at the word, but I ask that you apply your understanding to the bigger picture, and that we try to find a word better than the “so-called Diaspora” to describe our situation.

The fact is that Orthodoxy is dispersed throughout the world in places where multi-jurisdictional realities have ensued from a whole complex of facts, not the least being immigration. The vital presence of our Churches throughout the world bears witness to the ongoing work of pastoral care of our flocks who have moved around the globe. It also bears witness to the continuous preaching of the Gospel that has brought an abundance of converts to the Faith. Neither of these realities stands in opposition to the other. They are merely the facts of our existence and they should be cause for celebrating the unique gifts and talents that all of our communities bring the Church universal.

Beloved Brothers in the Lord, with that said, allow me to set the stage, as it were, for our deliberations, by refreshing our collective memory of the work of the Fourth Pre-Conciliar Pan-Orthodox Conference, whose decisions and conclusions form the very basis for our work.

In the “Decision,” subscribed to by all Patriarchates and Autocephalous Churches through their duly appointed representatives, there was an exceedingly important acknowledgement of a basic reality that we face. As the Decision puts it:

… it is affirmed that during the present phase it is not possible, for historical and pastoral reasons, for an immediate transition to the strictly canonical order of the Church on this issue, that is, the existence of only one bishop in the same place. For this reason, the Conference came to the decision to propose the creation of a temporary situation that will prepare the ground for a strictly canonical solution of the problem, based on the principles and guidelines set out below. Of necessity, this preparation will not extend beyond the convening of the future Great and Holy Council of the Orthodox Church, so that it (the Council) can proceed with a canonical solution of the problem.

4. I would ask that all of us pay special and close attention to the language of the Decision. Three very important points are made here about the nature of our work as a Bishops’ Assembly.

(1) First, the uncanonical overlapping of episcopal jurisdictions is not only admitted, but also understood within an historical and pastoral context. All of us who are bishops of the Church, and who have vowed to uphold the sacred canons of the Church, are fully aware that the uncanonical condition of the status of Orthodoxy in the so-called Diaspora is due not only to multiple claims on same titles, but the overlapping of territorial jurisdictions. This jurisdictional disorder is fully acknowledged. The unattainability, as well as the impracticality of an immediate transition to the canonical norm of the Orthodox Church is seen in the wider context of history and in the current conditions is basically called transitional. We must patiently and prudently find solutions to the disorder that afflict the Body of Christ in our region, and to provide healthful alternatives. This does not mean that we should tolerate further abuses – for example, when parishes are organized next to existing parishes, and titles are unnecessarily duplicated.

(2) Second, inasmuch as we are in a time of transition, we need to recognize that our Episcopal Assembly is neither designed nor empowered to be a permanent solution. We are literally a temporary situation, designed to foster the kinds of relationships that will produce a functional, canonical model that is appropriate for the region, and that can be presented to the Great and Holy Council when it convenes. In this regard, this Episcopal Assembly bears no resemblance to SCOBA, the Standing Conference of the Canonical Orthodox Bishops in the Americas, founded fifty years ago.

As you well know, SCOBA was neither a conference of all the bishops in the region, nor was it an authorized construct of the universal Church with a clearly defined functioning methodology. What SCOBA was, was a useful and productive vehicle of Pan-Orthodox cooperation. But unlike this Assembly, it could not produce definitive results in overcoming jurisdictional disorder. Even the three Bishops’ Assemblies sponsored by SCOBA: Ligonier in 1994, Washington, DC in 2001 and Chicago in 2006, could not move beyond the self-contained parameters of SCOBA, which provided a working but limited context.

Now, the work of SCOBA should not be underestimated, since it is delivering to this Assembly a legacy of noteworthy Pan-Orthodox ministries and agencies, theological dialogues, and a model for cooperation. However, as we, the Members of the Assembly, embrace the ministries and dialogues of SCOBA, we must exercise wisdom and discretion. We must take care to organize these functions in accordance with the intentions and guidelines of the foundational documents of the Assembly, issued by the Fourth Pan-Orthodox Pre-Conciliar Conference and approved by all Orthodox Patriarchates and Autocephalous Churches.

This is not as easy as it sounds, for we have each been growing, to a large degree, in a certain isolation. It is as if the various Orthodox jurisdictions in the region are self-contained units, which have been growing through the decades, as each jurisdiction has sought better and better ways to serve its clergy and faithful. If we are unable to overcome the accompanying isolation, then there is no way to overcome any jurisdictional disorder.

Our task is not to envisage a Church based on our own agendas or limited vision. Our task is to work within the parameters recognized by the universal Church, and to do so, as His All Holiness Ecumenical Patriarch Bartholomew reminded us during his Apostolic Visit to the United States last October, when he said there is a need for:

… “thinking outside the box,” so that we may construct models of ecclesiastical polity and governance with foundations sunk deep in the venerable tradition of our One, Holy, Catholic and Apostolic Church – and at the same time are relevant to the spiritual needs and societal conventions of the world within which our faithful live.

This is a tall order indeed, but one that will fulfill the aspirations of all the faithful, and not the limited agendas of a few well-placed individuals.

(3) Thirdly, our task is to prepare the ground for the planting, not necessarily to reap the harvest. This Assembly does not constitute a final canonical ecclesiastical entity. Rather, it functions out of the canonical ecclesiastical entities and members, in order to exercise the competencies with which it has been endowed by the decision of the Patriarchates and Autocephalous Churches. We are not authorized to go beyond these competencies in any way.

5. At this point, please allow me to refresh our memory and awareness on the competencies of our Assembly. They are listed in the Rules of Operation of the Chambésy Documents, Article 5.

The competencies of the Episcopal Assembly are:

(1) to safeguard and contribute to the unity of the Orthodox Church of the Region in its theological, ecclesiological, canonical, spiritual, philanthropic, educational and missionary obligations.

(2) The coordination and leadership of activities of common interest in areas of pastoral care, catechesis, liturgical life, religious publishing, mass media, religious education, etc.

(3) The relations with other Christian Churches and other religions.

(4) Anything that entails obligations of the Orthodox Church in Her relations with society and government.

(5) The preparation of a plan to organize the Orthodox of the Region on a canonical basis.

Each one of these competencies will require tremendous effort on our part, and we will surely have to reach out in our Orthodox Communities for expertise both from the clergy and the laity. Legal issues, issues of financial transparency and accountability, accountability and behavior of the clergy, regulations of parishes and monastic institutions, philanthropic and cultural initiatives, educational institutions, etc; these are the substance of the work of canonical normalcy and regularization.

6. We all know of the problem of overlapping jurisdictionalism, but allow me, before closing, to raise other issues of canonical normalcy and regularization that also need to be addressed:

(1) Some jurisdictions receive persons from roman Catholic and certain Protestant bodies into Holy Orthodoxy by baptism and chrismation, some by chrismation alone, and some merely by confession of faith.

(2) Some jurisdictions receive Roman Catholic clergy converting to Holy Orthodoxy merely by vesting, while others ordain.

(3) Some jurisdictions recognize all marriages performed outside Holy Orthodoxy as being real marriages (though certainly not sacramental) whether performed for an Orthodox or non-Orthodox, while others recognize no marriages performed outside Holy Orthodoxy whether performed for an Orthodox or a non-Orthodox.

(4) Some Orthodox jurisdictions bury suicides under certain circumstances, while others forbid the burial of suicides under all circumstances.

(5) Some jurisdictions bury a person who was cremated with all funeral rites in the church temple, others permit only Trisagion Prayers of Mercy in the funeral home, and some forbid any prayers anywhere for a person who was cremated.

(6) Some jurisdictions recognize civil divorce as complete and sufficient for ecclesiastical purposes, while others do not recognize civil divorce at all and insist on Ecclesiastical Courts.

(7) Some jurisdictions have in the past accepted clergy suspended or even deposed by other jurisdictions.

And this list is by no means exhaustive. This means there is serious work ahead, and this may not sound very appealing. Some of us may wish to avoid this difficult work and settle for easy pronouncements about unity, but the Gospel compels us otherwise.

7. Beloved brothers in the Lord, even as we gather together in the wake of the Feast of Pentecost, we humbly recognize our calling, in our unworthiness, to serve as instruments and disciples of the Holy Spirit, the Paraclete. We offer thanks and glory to the God, Father, Son and Holy Spirit, for rendering us worthy to gather together in prayer and deliberation as Hierarchs and Members of the historic first Episcopal Assembly of North and Central America in response to the decisions of the Fourth Pre-Conciliar Pan-Orthodox Conference held in Chambésy from June 8th to 12th, 2009, and in preparation for the Holy and Great Council.

We express gratitude to the Primates and Representatives of the Orthodox Autocephalous Churches, who assembled at the Ecumenical Patriarchate from October 10-12, 2008, affirming their “unswerving position and obligation to safeguard the unity of the Orthodox Church” and emphasizing their will and “desire for the swift healing of every canonical anomaly that has arisen from historical circumstances and pastoral requirements.”

And now we proceed with our specific tasks in our Assembly today and tomorrow. Our tasks include: work for the promotion by our Church here in America of the genuine, total and life-giving message of the Gospel; work for coordinating and enhancing our pastoral, liturgical, educational, cultural, philanthropic and missionary activities; and work for contributing to the preparation for the Pan-Orthodox Synod to be convened when God gives His blessing, with a plan for establishing a full canonical order where such order is needed.

There is no limit to our noble activities, there is no limit to our promising faith perspectives. Our Lord said: All things are possible to the one who believes (Mark 9:24). He also said something even more astonishing to His apostles, Truly, truly I say to you, he who believes in Me will also do the works that I do; and greater works than these will he do (John 14:12). We are united to the apostolic task in which—unbelievable as it sounds—we are called to produce works greater than those produced by Christ!

This is our true challenge. This is our ultimate mission. The fields are ready and waiting for sowing and harvesting. With the help of God, our Great God, let us face the challenge. God has opened to us a door and no one can shut it (Rev. 3:8). Let us go out to the fields. This is God’s time. This is our time.

###

Sobering Thoughts...

2010-05-12T23:32:00.000-04:00

It occurred to me today that I may have very little faith. Or, at the very least, I really need to work on some things...

For some reason, in the aftermath of something I said to someone or did for them, I caught myself thinking highly of my own Christian prowess, my ability to come across like a good Christian in the eyes of others.

Then, like the lightning that was striking all around outside in our first real thunderstorm of the year, an image shot into my mind.

The scene: A handful of parishioners worshiping. I was the priest. In barged infidels of some scary sort, rounding up the elderly and the young without discrimination, intimidating and cursing them, in the center of the church. Then, on the solea, one at a time, the parishioners were tortured in the most horrible ways, being told to renounce Christ so that the tortures might stop. Old and young, they all denied Christ. Some held on longer than others, but in the end they all had to give in to the abominable torture.

I judged them. As I stood watching, I judged my flock - how could they not stand firm like the martyrs of old? I would stand firm no matter what.

Then, it was my turn.

The torturers started their business - visions of horrible things flitted here and there - and then, as soon as it had come, the vision was gone.

The most disturbing part of this was not the parishioner's denials of Christ, nor the gruesome physical tortures, but the fact that the whole episode was over before I had a chance to learn my fate. Martyr? Apostate?

I thanked God for this. I was forced to ask myself: "What would you do?"

Would I be able to pray the whole time? To invoke God's mercy for those perpetrators? To shine with the light of Christ? Or would I shrink and shrivel? Revile and renounce?

We Christians here in the U.S. really have it too easy. We complain about being 'oppressed' by society in general. But we should take this small 'oppression' as a blessing, as a gift, as a free opportunity to show God what we are made of. If we fail at this, imagine how we might fail in times of real persecution.

Lord have mercy on me as I squander waking moment after waking moment on prayers full of empty words and on empty actions full of pride and self-congratulation.

Arsenios the Great: the 'Humble Noble'

2010-05-08T13:41:00.001-04:00

I have a particular love for the Desert Fathers and Mothers. Their simplicity and practicality calm my anxieties, yet spur me on to greater remembrance of my sins and the fact that I am the least of all men, able to judge no one.

St. Arsenios the Great (+ c.449) is one of my favorites - not so much for anything he is quoted saying, but more in his biography, the witness of his life. His effect on the Church is, as with all the Saints, lasting and alive, and he has become part of the 'canon' by which other candidates are 'measured', if you will; an example appears in a troparion to St. Seraphim of Sarov (+1833):

We have seen another Anthony, in thy fights with demons; an Arsenios the Great, in stillness and deepest silence of the mind and lips...

The following excerpts are found in the book In the Heart of the Desert: The Spirituality of the Desert Fathers and Mothers by Fr. John Chryssavgis (his source is the Apophthegmata).

Regarding the life of St. Arsenios:

Abba Daniel used to say this about Abba Arsenius: "His appearance was angelic, like that of Jacob. His body was graceful and slender, his long beard reaching down to his waist. Trough much weeping, his eyelashes had fallen out. Tall of stature, he was bent with old age. He was ninety-five when he died. For forty years, he was employed in the palace of Theodosius the Great, who was the father of Arcadius and Honorius. Then he lived for forty years in Scetis, ten years at Troe above Babylon, opposite Memphis, and three years at Canopus of Alexandria. The last two years he returned to Troe where he died, finishing his course in peace and fear of God. He was a good man, 'filled with the Holy Spirit and faith' (Acts 11:24)."

Later, Fr. John quotes the life of St. Arsenios after he has fled the world for the desert, after being inspired to do so after prayer to God about how to attain his salvation. Observe why he is called the 'Humble Noble':

One day Abba Arsenius consulted an old Egyptian monk about his own thoughts. Someone noticed this and said to him: "Abba Arsenius, how is it that you with such good education in Latin and Greek, ask this peasant about your thoughts?" He replied: "I have indeed been taught Latin and Greek, but I do not know even the alphabet of this peasant."

Of course by the "alphabet of this peasant", he refers to the salvific life in Christ. It is from this revelation of the fact that his worldly knowledge - no matter how valuable in the world - would bring him no closer to God, that he abandoned his poring through the pages of the lovers of wisdom, and sought communion with the Lover of Man. A striking example of this flight from the world and abandonment to God comes in the following account of St. Arsenios' prayer life:

It was said of Abba Arsenios that on Saturday evenings, preparing for the glory of Sunday [the Lord's Day], he would turn his back on the sun and stretch out his hands in prayer toward the heavens, until once again the sun shone on his face. Then he would sit down.

Aside from the fact that the Church knows, with confidence, that St. Arsenios attained to glorification, to theosis, it is the example of this man's life that serves to remind us of what it means to be a Christian. Regardless of what we attain in this world - even if we are learned and of high social status - without Christ, we can do nothing. St. Arsenios realized this, and with faith left behind the cares of this world to seek out and meet the Lord, in Whom we find true, pure wealth, knowledge, and fame, and at the end of all things, salvation and pure communion unto the ages of ages.

Apolytikion in the Plagal of the Fourth Tone

With the rivers of your tears,
you cultivated the barrenness of the desert.
And with your sighs from the depths,
you bore fruit a hundred fold in your labors;
and you became a luminary,
shining with miracles upon the world.
O Arsenios, our righteous Father,
intercede with Christ our God,
that our souls be saved.

For more sayings from St. Arsenios, click here.

Image source.

Kyrie Ekekraksa - Plagios tou Protou - Lord I have Cried - Plagal 1st Tone

2010-05-08T01:45:00.002-04:00

Purification

2010-05-03T23:13:00.001-04:00

One of the terms that is used very loosely today, even in Christian circles, is the term 'spirituality', or, someone being 'spiritual'. In the Orthodox ecclesiastical mindset, 'spiritual' is the person who has become the temple of the Holy Spirit, the purified, the deified, the sanctified -- in essence, the Saint.

In Orthodoxy, Saints are only those who have reached the state of illumination of the Holy Spirit, and, if you will, this is the mission of your parish. The Orthodox parish must become a workshop of holiness, and a spiritual hospital, a clinic. The fallen man enters the Body of Christ, and, consequently the life of the parish, to become well, to receive therapeutic discipline by the parish doctor, the priest.

In the first centuries of the Church, the priests were those who had reached the state of illumination. They were full of the Holy Spirit, and not simply the ethical, or the well educated, or those that chanted well. Ordination does not bestow grace on a seminary graduate magically, or automatically. It presupposes illumination of the Holy Spirit. Of course, this is extremely rare today, to say the least, since the spiritual fathers are so few, and, therefore, they cannot bear spiritual children.

Let's not forget that these days are evil, and if we cannot find pure and illumined people for the priesthood, they should at least be people of repentance, humility, prayer, and enriched by monastic experiences. Yes, fortunately, God works out His plan, even through unworthy priests, as St. John the Chrysostom reassures us. However, the professional priests, who lack purification, they are incapable of purifying and healing the sick -- their parishioners who have ailments -- since they themselves are not knowledgeable of these therapeutic and purification methods of the illumined Church Fathers.

What holds and bolsters Orthodoxy today in the world are the Saints; they are our real doctors. They continue to heal us through their words, their writings, their prophecies, their relics, and their miracles. A great proof that Orthodoxy is the true Body of Christ - the true hospital - is that it still brings forth Saints, and God, according to His promise, glorifies those who truly glorify Him, those who use the proven Orthodox therapeutic disciplines to purify themselves to become vessels of the Holy Spirit.

Today most of us like to talk about God, and this is good. But according to St. Gregory the Theologian, it is far greater to purify ourselves for God.

Transcribed from the introduction to this lecture by Constantine Zalalas.

Chanting Resource

2010-05-03T20:17:00.000-04:00

I was looking through my page stats today and found that one of the sites out there that links to my blog (I'm surprised there are any that do so in the first place), is Byzantine Chant: Neophyte Notes and Chant Askesis, apparently maintained by two fellows named John and Michael. I don't know either of them, but they've linked my blog to their site, with a description that reads "A blog with lots of chanting resources."

On their About page, they say "The main reason for this is to help us and our classmates as we learn, but it is possible this site will be stumbled upon by other seekers who also desire to learn Byzantine neumes and chanting." I must confess that this was part of the hope I had for my blog - I do wish I could do a better job at it - namely, that the bits of information I accumulate in one place from various sources could potentially be a resource for others. I hope the same happens for their site, which, though new, appears to be on track to including many helpful links.

I've been thinking of devoting a page on this blog to chanting, which would help consolidate that information into one place, rather than just having a series of links on the right side of the page. We'll see how that goes...

Anyway, just wanted to share this new resource for those who are interested, and to wish John and Michael well in their endeavor.

9th Ode & Katavasia of Pascha

2010-05-02T16:45:00.001-04:00

Just thought I would post this video of us chanting the 9th Ode this morning at Orthros. Sorry for the inferior video/audio(/chanting) quality. [Note: The 9th Ode starts about a minute into the video...]

Advice for Pastors from Elder Paisios

2010-04-25T23:09:00.000-04:00

I was organizing documents on my computer and came across this document I found some time ago on the Internet while searching for something completely different. It is a compilation of quotes and counsels of certain Saints and elders, pertaining to priesthood and to the pastoral vocation in general, put together by Bishop BASIL of Wichita (Antiochian Archdiocese of America). When preparing this post, I searched for the document online, and it comes from this website, to which I will be adding a permanent link on the right side of this page.

This particular document has a wealth of quotes, though it appears to have been hastily prepared, as there are noticeable mistakes, and some selections appear multiple times. Nonetheless, it's worth a read.

The following two quotes that inspired me to share this are from Elder Paisios the Athonite:

When priests and those who have pastoral duties ask me how they can help their parishioners, the thing I stress the most is this: they should labor spiritually in order to cleanse themselves by performing their spiritual duties and by going beyond duty so that they build a spiritual reserve for times of need. Spiritual work on ourselves is actually a silent work on our fellow human beings; it is work that instructs by example and causes others to imitate the good behavior they see in us and correct their faults.

and:

Unfortunately, in our days, there are many people who upset the mother Church. Of these, those that are educated have understood dogma with their minds and not with the spirit of the Holy Fathers. At the same time, those who are unlettered have grabbed hold of dogma with their teeth, which is why they grind their teeth when they speak about ecclesiastical matters. In this way, greater harm is caused by those in the Church than by those who battle against Her from without.

St. George and the German Connection

2010-04-23T00:40:00.001-04:00

Christ is risen!

My apologies if the title to this post suggests more intrigue than you will likely find if you decide to read further.

Since the Church celebrates St. George today, I thought I would make a post about him. Well, this is indirectly about him (there's not too much original I can say about one of the most popular Saints of the Church).

My focus, instead, is on an icon my wife and I have in our home. It's one of the largest among the icons we own, and it is an icon of St. George. The dimensions are roughly 16"h x 12"w. This is not a traditional, wood-panel painted icon, nor is it a paper icon that was laminated to a board. It is a paper reprint of an original, and it has been matted and framed (perhaps one day we'll mount it on a board). Here's a picture of it:

I love this icon. The 'style' is my favorite. It was produced by monks on Mt. Athos, and the original is heavily decorated. Note the halo around the Saint’s head, and the expressive face:

My absolute favorite part of this icon, though, is the fact that, in the center of St. George’s shield, is a relic of the Trophybearer himself:

This is definitely a masterfully produced icon, a fitting tribute to so beloved a Saint, and a clear depiction of the spiritual reality regarding this Saint.

Of course, our icon is a copy of the original icon, which is on the iconostasis of this church, in Wiesbaden, Germany. You might (or might not, I suppose) ask how a couple with minimal passport usage came to be in possession of this icon?

A couple of years ago (2008), my wife and I made the trip to Wiesbaden to visit friends (now family, as we are the godparents of their son!) whose work had landed them there for a while. (Incidentally, our sister in Christ, Elenie – one of the aforementioned friends - runs the Orthodox Christian Education blog.) Here’s a picture I took of another (and rather well-known) Orthodox Church in Wiesbaden, the Russian Orthodox Church of St. Elizabeth:

As it seems to happen so frequently when we find ourselves traveling, it was the beginning of Great Lent that year. The first part of our trip involved landing in Frankfurt, dropping some things off in Wiesbaden, then hitting the road for Brussels. We were able to attend Divine Liturgy at the Archdiocesan Cathedral of Brussels, and then were invited downstairs by His Eminence PANTELEIMON, Metropolitan of Belgium (he stopped me in the line for antidoron and asked if I was Greek – when I responded we were from America, he was apparently excited to have us as visitors!), for coffee and light fare.

After that weekend, we returned to Germany, and, since Great Lent had started, we decided to go to the local parish our friends had started going to upon moving. This was the Greek Orthodox Church of St. George (Heiliger Georgios, in the native tongue). The idea was to attend the Liturgy of the Presanctified Gifts.

When we arrived that evening, however, the church was empty, with the exception of two men and a woman at the analogion, and the priest, Fr. George. They were in the closing portion of a service, and we quickly realized it had not been the service we thought it would be. After the service was over and the priest said good-bye to his congregants, he approached us and we began talking.

Fr. George was a gracious host, and was very excited to have us and to show us around the church. We were able to venerate relics (God forgive me, but I cannot remember of whom – I want to say St. Panteleimon?), and he showed us some special icons. He told us the story of the Panagia Portaitissa icon (the icons based on the original show the Mother of God with a cut on her cheek – something I had never seen before). One thing that struck me about this trip to Germany (and Belgium) was the number of relics we were able to venerate – something very rare (at least, in my limited experience) here in the States.

We later made our way to the bookstore, where we sat around a table and had a nice conversation. When he learned that I was learning to chant, he lit up, and it became obvious that this was a passion of his. He told us of some years he spent on Mt. Athos (six, I think?), and I suppose he developed his skill there. Somehow, I was forced to ‘audition’ for him – he wanted to hear me chant something. I remember I chanted kyrie ekekraxa – Lord I have cried – in the first tone (incidentally, I made my very first post on this blog from Germany, and the name of the blog and the fact that I chose to chant that piece remind me how prevalent that very hymn was in my spiritual life at that time, and still is). He said I did well, but gave me some pointers that I still use today.

Before we left, he piled copies of icons on us. Two of them, in particular, he blessed – one is the icon this post started with, the other was the Panagia Tricherousa, also found on the iconostasis of that church. This icon also makes up the cover of a cassette tape he gave me, of him and his former protopsaltis (now apparently a professor of New Testament) chanting the Divine Liturgy (which, to this day, I have not even opened, as I don’t have a tape deck handy!).

And so, that’s the end of my story. A blessed feast day, and many years to Fr. George and to his congregation. It is fitting that I wish the same to my father, who celebrates today, and, I suppose, I should ask intercession for myself, since I carry the name George as my middle name. Finally, a blessed name day to any of my readers named George!

Liberator of captives,
defender of the poor,
physician of the sick,
and champion of kings,
O Trophybearer, Great Martyr George,
intercede with Christ God that our souls be saved.

Apolytikion in the Fourth Tone

Having been cultivated well by the Lord God,
as the most honored cultivator of piety,
you have now gathered sheaves of virtues for yourself
for as you sowed with tears, you reaped with rejoicing
with your blood you contested and you have received Christ.
And by your intercessions, O Saint George,
you grant all the forgiveness of trespasses.

Kontakion in the Fourth Tone
Ὁ ὑψωθεὶς ἐν τῷ Σταυρῷ

Archbishop gets emotional in Istanbul - Cyprus Mail

2010-04-20T23:59:00.001-04:00

By George Psyllides
Published on April 20, 2010

ARCHBISHOP Chrysostomos II, yesterday became the first Cypriot prelate to visit an important Greek Orthodox seminary in Istanbul that was closed down by the Turkish government 39 years ago.

Chrysostomos was also the first Cypriot archbishop to visit the Ecumenical Patriarchate in Istanbul.

His visit started on Sunday, after an adventurous trip across Europe – the outcome of the airspace closures due to volcanic ash.

Chrysostomos was meant to travel to Turkey from Brussels on Friday evening but the closures forced him and his entourage to travel by car to Barcelona, Spain and then fly to Istanbul on a private jet supplied by a Cypriot businessman.

“If I had not come I would be postponing my trip for the third time, so I decided to overcome all the obstacles,” Chrysostomos said on Sunday morning.

Following that, he carried out a joint service with Ecumenical Patriarch Bartholomew.
With tears in his eyes Chrysostomos said “we came to worship and cry at Ayia Sophia …to bow to the few who have remained here.”

Yesterday the delegations between the two sides held two-hour talks but no comments were made afterwards.

Chrysostomos then visited the seminary at the island of Halki, the second largest of the Princes’ Islands in Istanbul.

The seminary, located on the hill of hope, was built in 1844 and was the main school of theology of the Ecumenical Patriarchate until its closure by the Turkish government in 1971.

After a tour, Chrysostomos stressed the seminary’s huge contribution to the Church of Cyprus, since, even now, many of its graduates are still providing their services.
The prelate said he was happy to see that the seminary was maintained well and ready to open its doors at any moment.

He wondered what Turkey, with a population of some 70 million people, had to fear from the operation of a school of 50 to 60 students.

The Archbishop was last night scheduled to attend a dinner hosted in his honour by the Greek consul in Istanbul.

There were no news on him meeting Turkish Prime Minister Tayyip Erdogan.
The Archbishop departs from Istanbul this morning.

Source: Cyprus Mail

St. Hesychios the Priest on the Jesus Prayer

2010-04-14T00:58:00.001-04:00

The devil, with all his powers, 'walks about like a roaring lion, seeking whom he may devour' (1 Peter 5:8). So you must never relax your attentiveness of heart, your watchfulness, your power of rebuttal, or your prayer to Jesus Christ our God. You will not find a greater help than Jesus in all your life, for He alone, as God, knows the deceitful ways of the demons, their subtlety and their guile.

Let your soul, then, trust in Christ, let it call on Him and never fear; for it fights, not alone, but with the aid of a mighty King, Jesus Christ, Creator of all that is, both bodiless and embodied, visible and invisible.

The more the rain falls on the earth, the softer it makes it; similarly, Christ's holy name gladdens the earth of our heart the more we call upon it.

Those who lack experience should know that it is only through the unceasing watchfulness of our intellect and the constant invocation of Jesus Christ, our Creator and God, that we, coarse and cloddish in mind and body as we are, can overcome our bodiless and invisible enemies; for not only are they subtle, swift, malevolent and skilled in malice, but they have an experience in warfare gained over all the years since Adam. The inexperienced have as weapons the Jesus Prayer and the impulse to test and discern what is from God. The experienced have the best method and teacher of all: the activity, discernment and peace of God Himself.

From The Philokalia, Vol. I, translated & edited by GEH Palmer, et al, p 169 (On Watchfulness and Holiness, sayings 39-42)