Lent, Have Mercy

Giving up TV for LentWell, friends, it is that time of year again: the (annoying) time of year when a great number of people in the world – for seemingly no particular reason at all – “give up something” for Lent. Buddhist, Protestant, Latin, Agnostic … they’re all in.

For many, it is nothing more than an attempt at “discipline.” We can liken this to “new year’s resolutions” – those pesky ideals that help drive retail sales of vitamins, energy bars and exercise equipment around the first two weeks of January. I say “an attempt at discipline,” because – for the most part – no one really follows through or makes it out of January alive. This is not because the ambitions are beyond one’s potential reach, necessarily, but because we live in a culture of excess, self-satisfaction and pleasure, and are simply ill-equipped (most of us having a “will” that is in bondage to sin and not wholly “free”) to handle the prospect of extended discipline.

In these cases, it doesn’t really matter what “faith tradition” one comes from, and the “fad” of “giving up stuff for Lent” is neither spiritual nor inherently Christian. It is empty, bare, legalistic, pseudo-asceticism practiced by those without any experience of true asceticism (or what that requires) at all. Like most things in America today, it is a trend that will eventually go by the wayside. One can only hope, honestly.

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Clerical Dress and American Worship

An Eastern Orthodox priest.This might not be a very popular post …

Schmemann began his book For the Life of the World with the phrase “Man is what he eats,” quoting the German philosopher Feuerbach. In a similar fashion (wait for the pun), I believe that “man is what he wears.”

Yes, friends, the way we dress matters. It shapes and transforms the way we think, the way we work, the way we act and – most importantly for the Christian – the way we worship. While the rationalism of our Enlightenment culture might deny the effects of “matter” (you know, earthy stuff), simply denying the reality of something doesn’t make it true. Everyone knows that when you dress professionally, you are more productive and focused at work, and that dressing in a casual manner actually reduces productivity and the mental faculties of the average person – these are widely accepted viewpoints, it seems. In a similar way, surrounding yourself with certain decorations or trappings can affect the way one thinks and acts, as well. Aesthetics matter.

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Tim Tebow and the Saints

All the SaintsThe recent Tim Tebow fascination and hysteria (among evangelicals, especially) is a reminder of the fact that most Americans (especially American, evangelical Christians) are held captive by Iconoclasm.

As C.S. Lewis once pointed out, when there is no king or monarch to venerate (honor), people will seek out celebrities and even deviants to hold up as worthy of honor. This, of course, explains the American fascination (voyeurism) with regards to celebrities (TMZ, Entertainment Tonight, People magazine, etc.) as well as “reality television” – a most horrendous form of entertainment where literally anyone can be venerated for simply pretending to live their day-to-day lives in front of a television camera.

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Becoming a Christian

Mystical Orthodox Icon of the Holy ChurchThere are few things more exciting for an Orthodox Christian than to see someone they know become interested in the Orthodox faith and to seek to unite themselves to the ancient Church of the Apostles – in other words, to “become a Christian.”

It is during these times, when I’m speaking with an inquirer or catechumen (as I also once was, not too terribly long ago), that I am especially re-invigorated in my own personal relationship with Christ and His Church. It brings back a host of memories (both positive and negative) as well as the blessed opportunity to discuss the faith openly with a captive and rather interested audience.

Of course, when speaking to a friend that is interested in the Orthodox faith, the topic of how to “become a Christian” (or “convert,” if you will) is one of utmost importance. It is to this topic that I will devote this short post.

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Putting the “Mass” Back into Christmas (and Other Bumper Sticker Ideas)

Icon of the Nativity of ChristI’ve seen a lot of rather lovely blog posts, articles, etc. from fellow Orthodox Christians these days regarding the Christmas holiday season.

Of course, living in America (or the secular West in general) during Christmas season means having to endure countless references to an elven “Santa” figure – a mythical product of Evangel-o-Deistic-Protestant-Capital-ism where one of the Church’s most holy, upright and Godly Saints is turned into an enduring symbol for capitalism and materialistic consumption – Lord, have mercy!

In addition to this, we must also endure the predictable rants of evangelicals as they lament over the usage of phrases like “Happy Holidays!” instead of “Merry Christmas!” as well as “Xmas” on Twitter.

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The Miracle of Mount Tabor

Mount Tabor

Some of you will remember Archbishop Nikolai of the Patriarchal Jurisdiction who was bishop in this area a long time ago. When I was visiting him one time, he told me how it was when he was an archimandrite in the Middle East a very long time ago. In those days, he always had to go to Mount Tabor to serve the Liturgy on this feast-day [Feast of the Holy Transfiguration (Aug. 6/19)].

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The Assembly

An Orthodox priest celebrating the EucharistThe Church or ekklesia of Christ is just as the word implies: an assembly or gathering of Christians from all places.

This necessarily implies, as well, the transcendence of the Church as an assembly/gathering of God’s people. If the Church is truly an assembly of God’s people, then that includes all of God’s people from all times (and places).

It is no wonder, then, that the Orthodox have come to believe in the “local” existence of the Church in the celebration of the Holy Eucharist. Not only is the Eucharist the true body and blood of Jesus Christ but also the Church itself is the body of Christ – there’s a “dual” reality of the body of Christ necessarily involved in both the Church and the Eucharist.

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Sealed!

Hagia Irene, where the Second Ecumenical Council occurred in Constantinople

Those who embrace Orthodoxy and join the number of those who are being saved from the heretics … these we receive when they hand in statements and anathematize every heresy which is not of the same mind as the Holy, Catholic and Apostolic Church of God. They are first sealed or anointed with holy chrism on the forehead, eyes, nostrils, mouth and ears. As we seal them we say: “Seal of the gift of the Holy Spirit!”

Ecumenical Council at Constantinople, Canon 7, AD 381

Catechesis, Mystagogy and the Lure of the West

An Orthodox monk in prayerI had a good conversation with some guys from our local parish here recently about things like catechesis, mystagogy and the raising of Orthodox children in an Orthodox home (“cradle” Orthodox).

It is inescapable to find Orthodoxy being influenced by Western thinking these days – especially here in the West.

There’s an errant tendency – especially living in the so-called “Bible belt” where evangelicalism runs rampant – to equate education and knowledge with catechesis (the formation of Orthodoxy in an inquirer’s life). This then boils over into our experience of mystagogy after converting to the Orthodox Faith, and we are forever trapped in this sea of knowledge and knowledge-seeking.

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Of Calendars and Schismatics

Another area of pointed legalism (and even schism) within the Orthodox Church today is around the calendar – that is, the debate over whether the Church (“old”) calendar or the “New” (revised Julian) calendar is truly Orthodox and “valid.” The main issue I have – and indeed, all Orthodox Christians should have – with these contemporary debates (despite the fact that they have led to schism and an abandonment of Apostolic Succession by some) is that they are irrelevant.

That’s right – irrelevant.

How tragic and sad that a small group of otherwise Orthodox Christians have decided to separate themselves from the Church over such a meaningless issue. While the fear of Ecumenism (a heresy in the Orthodox Church) in the day the calendar was revised is a noble one, this is not an area in particular where one should split the proverbial hair. A hair that grounds the Church in the world and its constraints rather than in the transcendence of the Eucharist and the eternal kingdom of Christ.

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Liturgical Adaptation (And the Danger of Legalism)

An image from the Divine Liturgy of the Orthodox ChurchFor Orthodox Christians – especially for converts like myself – it is very easy to get carried away with our fervor and passion for the Church and to therefore develop unrealistic and fanciful notions about the more “organic” or “developed” parts of our Church and Her Tradition.

The Church is infallible in one sense and it also has a very clearly defined dogma regarding Christ and the Trinity that has been “once for all delivered to the saints” – and this word “delivered” could most-literally be translated “traditioned” in English.

In our zeal for the truth of our Church’s steadfastness and resoluteness in both doctrine and practice, we often forget about all the areas that the Church has adapted itself for new cultures, new languages and new ways to express and promote these eternal and unchanging truths. This often leads to the repetition of half-truths and myths about the Orthodox Church as well as a tendency towards legalism and finger-pointing over issues that are not essential to salvation. I know that I’ve been guilty of this, and I’d imagine it is a common phenomenon for many over-excited converts. Perhaps some branches of the Orthodox Church are more guilty of this than others, as well, but that’s not for me to judge.

One such topic that I’ve seen this is in regards to the Divine Liturgy – the primary worship experience of the Orthodox Church.

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Praying the Hours

The tradition of prayers at specific hours of the day is one that goes back as far as the ancient Hebrews. “Seven times a day have I praised Thee for the judgments of Thy righteousness” (Psalm 118:164 LXX).

One can also see a few examples of this tradition in the Acts of the Apostles: “Now Peter and John were going up together into the temple during the hour of prayer, the ninth hour” (3:1); “And on the morrow, as they sojourned and drew near to the city, Peter went up on the housetop to pray, about the sixth hour” (10:9).

The Didache or Teaching of the Twelve Apostles (c. AD 60) instructs that Christians should pray the “Lord’s Prayer” (the “Our Father”) three times a day (Chapter 8).

Pliny the Younger (AD 63 – 117), in a letter to the Roman emperor Trajan about his persecution of the Christians, wrote: “… they met on a stated day before it was light, and addressed a form of prayer to Christ, as to a divinity” (Epistulae, Book 10, Letter 97), describing what sounds like a Matins or Othros service of the Orthodox Church.

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The Eighth Day and Millennium of Christ

The ParousiaFor many Christians today, Sunday has become “the Christian Sabbath.” While not all of the restrictions and laws of the old religion have been applied to it (with the exception of some extremists), it has essentially become a day of rest for the people of Christ.

There’s nothing wrong with resting on Sunday, to be clear, but this view is rather short-sighted and doesn’t capture the full and broader meaning behind worshiping on the “Day of the Sun.”

The ancient fathers didn’t look at Sunday from the perspective of the Hebraic Sabbath; rather, they looked at it from the perspective of the “eighth day” and the “Day of the Lord” as promised and foretold by many prophetic and apocalyptic writings of Second Temple Judaism.

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John Wycliffe – An Orthodox Saint?

John Wycliffe (AD 1328 – 1384) is heralded by many protestants and evangelicals as one of the primary figures that helped pave the way for the protestant reformation (which began just two centuries following the first copying of the “Wycliffe Bible”). Many even refer to him as the “Morning Star” of the reformation.

A page from the Wycliffe translation of St John's GospelLiving in the 14th century world of the Latin west, Wycliffe had the audacity to translate the Scriptures of his day (the Latin Vulgate) into the then-vulgar language of Middle English (with the help of several contributors, Wycliffe did not do all of this work alone).

The Latin Vulgate was a compilation of translations from both Hebrew and Greek manuscripts (and some Aramaic, e.g. the books of Tobit and Judith), completed by Saint Jerome in the latter half of the 4th century. And while St Jerome (who was doing all of this translation work at the command of Pope Damasus of Rome in AD 382) preferred the Hebrew text, the Tradition of the Church clearly sided with that of the Greek and the Septuagint. This was due, in no small part, to the arguments and persuasions of Blessed Augustine of Hippo, who insisted that the books St Jerome referred to as “apocryphal” were indeed canonical and part of sacred Scripture.

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Banking with Jesus

Money Money Money

I remember hearing sermons about “tithing” when I was an evangelical, and how if you tithed, God would bless you and take care of you. We were always told not to worry about being able to pay bills and make ends meet when tithing, because basically God would “take care of it” somehow, even if it was a rational fact that you’d be out of money before the next paycheck (if you tithed that magical 10% of your gross income).

Now, I’m not about to say that this is complete nonsense. I’m tempted to, but I won’t quite go there.

I know of many cases where people were struggling to make ends meet, but they continued to tithe and they were “okay” in the end. They made ends meet and the tithing didn’t bankrupt them or put them on the streets. Of course, most evangelical Christians would attribute this to God’s care for these people, and I can’t say I disagree, really.

That said, I don’t believe “tithing” is some magical means of investment banking with Jesus. I know there are many heterodox “charismatic” people that do believe this, and preach almost exclusively along these lines. Some call this a “prosperity gospel” where the purpose of the gospel is essentially boiled down to prosperity and being rewarded for faithfulness. To this, I wholeheartedly cry foul. This is truly nonsense.

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The Eucharist is Dangerous

“Now Nadab and Abihu, Aaron’s sons, each took his censer and put fire in it, put incense in it, and offered strange fire before the Lord, which He had not commanded them. So fire went out from the Lord and devoured them, and they died before the Lord.”
Leviticus (10:1-2)

“Wherefore, since we are receiving an unshakeable kingdom, let us be having gratitude by which we may worship God well pleasingly with reverence and piety. For also, ‘Our God is a consuming fire.’”
Epistle of St Paul to the Hebrews (12:28-29)

Our heavenly Father takes worship seriously, and in turn, we must approach it with “reverence and piety,” as St Paul exhorts to the Hebrews.

The Holy Eucharist is one such worship experience that we must approach with a great deal of reverence and piety, for the Eucharist is dangerous.

Going back to my earlier points about the Eucharist being a real participation of the risen body and blood of Jesus Christ, and how that participation effects forgiveness of sins and a greater union with God, one of the greatest arguments for such reality and effectiveness is how the wrong participation of the Eucharist can lead to sickness and even death. St Paul wrote to the Church at Corinth:

“So that whosoever may eat this bread or drink the cup of the Lord unworthily shall be guilty of the body and blood of the Lord. But let a man examine himself, and thus let him eat of the bread and let him drink of the cup. For the one who eateth and drinketh unworthily, eateth and drinketh judgment to himself, not discerning the body of the Lord. For this reason, many are weak and sick among you, and a considerable number are falling asleep.”
First Epistle of St Paul to the Corinthians (11:27-30)

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