Sermon ~ Time to Return to Your Father’s House

PRODSON

The Gospel of Luke 15:11-32

The Lord said this parable: “There was a man who had two sons; and the younger of them said to his father, ‘Father, give me the share of the property that falls to me.’ And he divided his living between them. Not many days later, the younger son gathered all he had and took his journey into a far country, and there he squandered his property in loose living. And when he had spent everything, a great famine arose in that country, and he began to be in want. So he went and joined himself to one of the citizens of that country, who sent him into his fields to feed swine. And he would gladly have fed on the pods that the swine ate; and no one gave him anything. But when he came to himself he said, ‘How many of my father’s hired servants have bread enough and to spare, but I perish here with hunger! I will arise and go to my father, and I will say to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me as one of your hired servants.’ And he arose and came to his father. But while he was yet at a distance, his father saw him and had compassion, and ran and embraced him and kissed him. And the son said to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.’ But the father said to his servants, ‘Bring quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet; and bring the fatted calf and kill it, and let us eat and make merry; for this my son was dead, and is alive again; he was lost, and is found.’ And they began to make merry. Now his elder son was in the field; and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what this meant. And he said to him, ‘Your brother has come, and your father has killed the fatted calf, because he has received him safe and sound.’ But he was angry and refused to go in. His father came out and entreated him, but he answered his father, ‘Lo, these many years I have served you, and I never disobeyed your command; yet you never gave me a kid, that I might make merry with my friends. But when this son of yours came, who has devoured your living with harlots, you killed for him the fatted calf!’ And he said to him, ‘Son, you are always with me, and all that is mine is yours. It was fitting to make merry and be glad, for this your brother was dead, and is alive; he was lost, and is found.'”

gizzmo

Today we come face to face with the story of our own lives.  Today we see ourselves in this story of a man who decides he wants to go it alone.  He sets off from his father’s house, with his inheritance, and heads out into the great unknown.  This is every child’s dream when they are growing up.  Taking their fortune, and leaving behind all of the rules and regulations that parents place on children, and getting to do what they want to do when they want to do it.  They get to stay up late, can watch whatever they want too on television, they get to eat Ice Cream for breakfast, whatever they want, they can do.

But what happens when we come to the realization, and we all do, that we cannot go it alone?  What happens when we determine that the rules really were not that bad after all, that having a place to lay your head is worth putting up with a few rules, that having a decent meal to eat and a roof over your head looks pretty good.  Well, we all come to that determination as well.

Today’s Gospel is a story of, what I like to call the three R’s, recognition, repentance, and reconciliation.

We are presented with three characters, the father and his two sons.  One son stays at home and works and other one, takes what he has coming to him, and goes out into the world.  All three have a sense of who they are and what their role is supposed to be but they all see it a little different.

One son, decides he wants to leave so he goes to his father and asks for his inheritance, after all it is his right?  He asks his dad, who has worked his entire life, for all the money that he will get when his father dies.  He does not do this so he can go and invest it, or perhaps even buy another farm in a nearby town, no, he wants to do what he wants to do because after all he knows better what he needs then his father does.

Now the father, who loves each of his children unconditionally, is sad, but gives in to his sons request and gives his what he has coming.  There is no evidence in Scripture that he tries to talk his son out of leaving, there is no bargaining with the son to stay, nothing, the father simply gives him his freedom to walk away.  And the son does just that and does not look back.

I remember when I got my first apartment.  I was out of the Army and back home, I had finished two years of college and had secured my first real job.  The apartment was small and had gold shag carpet on the floor, but it was mine a place to call my own.  So I set about setting up my new home.  I moved my furniture out of my parent’s house, I say my furniture only that it had been in the room that my parents had allowed me to live in all these years, into my new place.  It was great and I loved it, then the bills started to arrive and soon I was in over my head.

We think we know it all.  We think that the previous generation has no idea what it is like to be us.  Every generation has gone through this and every generation will go through this.  The old generation is just that, old, and what could they possibly know about being young.  But like all good parents, the father in this story, has to let his son go out into the world and make his own mistakes.  He needs to let him fall, and figure out how to pick himself up, because that is where the growth happens.

We hear in today’s scripture, that he spent all of his money in a far country, he wasted all of his possessions and then a famine came to that land, and he went to work for what the pigs would not eat, he was in a pretty bad way.  Then he came to himself, the father’s tell us, he had recognition of his sinful life, realized he was living outside of himself and had to do something.  So he return to his father’s house, but not without shame.

He tells himself that he will return and take the lowest place in his father’s household to earn his living and to have some security.  Surely his father will not welcome him back as his son after what he has done.  But, as we hear in the story today in this is not to be the case.

The father sees his son returning and runs out to meet him, kills the fatted calf, puts his best robe on him and his prize ring, and all is well.  I like stories with a happy ending.

The son had recognition that he had sinned in his life.  Last week I said that if we think we have not sinned and have no need of confession then we are guilty of the sin of pride.  Pride is the sin of all sins and it is the sin that put humanity out of paradise and is the sin that is at the root cause of all of the others.  The son thought he knew better than his father, in this case, God.  He did not need the rules and regulations on how to regulate his life, he knows what he wants and what he needs and no one is going to tell him different.  But we must recognize that we are all sinners.

The son, after this recognition, repented for what he had done.  He was hungry, he had physical hunger as well as spiritual hunger, he needed to return to his father’s table, the table of the altar where we are feed each week with the living bread of our faith, the bread of life and the cup of eternal salvation.  This is the food that we all need and desire.  But we cannot come if we are not ready.

And finally we see he had repentance.  He had to return to his father’s house, and he was ready to take the lowest of jobs in the household, he was ready to sleep in the barn and become a slave if it meant being able to come home.  He was willing to do whatever his father asked of him just he could feel secure again.

But we see it different.  His father was not wrathful, he did not beat him or cause him harm in anyway, he welcomed him home with open arms, in fact he ran out to greet him.  Such is his love for this one who was lost, that he dropped everything and ran out to meet him.  This is what God does for each of us.  He weeps when one of his children strays and he rejoices when we return.  He runs out to meet us, with open arms, the open arms of Jesus on the cross, and He welcomes us home and throws a banquet for us, with the best He has to offer, and that is His only Son!  He gives us His only Son, right here each time we receive the Eucharist.

All of us must be like to prodigal and come to a realization that we need to return home.  We need to turn away from what we want and what we desire, and turn back to toward the will of God.  We need to stop eating with pigs, and eat at the table of the King who will always welcome us home, no matter how long we have been away.

Clerical Celibacy

me speaking

With the resignation of Pope Benedict earlier this month, traditional media and social media have been a buzz with thoughts about a reformer Pope who will change the Church.  Well, I don’t think the change people want will happen regardless of who is elected the next Pope of Rome.  However, as with the media, they seem continually to grasp the idea of clerical celibacy wrong.

Let’s start with some definitions:

Celibacy is defined as the state of being unmarried and sexually abstinent.

Chastity has to do with our concept of sexual relations.  All of humanity is called to chastity.  If we live in an unmarried state, then we are to remain chaste, i.e. not having sexual relations, and if we are married we are to remain chaste i.e. only having sexual relationships with the one we are married to.  Any deviation from this, the Church would say, is sinful behavior.

With that said I need to further clarify another misconception, the Orthodox Church does not allow priests to marry.  Yes, the Orthodox Church has optional celibacy for her clergy, but a man needs to be married prior to his ordination to deacon.  Once a man is ordained deacon he cannot marry.  If a deacon or a priest who is married finds himself a widower, he cannot remarry.

It is critical of us to use the correct terms when speaking of this issue so as not to confuse people about the issue.

There also seems to be a misconception amongst the clergy, and those who want to change the way the Church operates, that celibacy is related to sexual abuse.  From a clinical standpoint, sexual abuse has very little to do with sex and a lot to do with control.  Let me state right up front that I believe any deacon, priest, or bishop who is found guilty by either civil or canonical court of any sexual misconduct, be it sexual relations or sexual harassment should never be allowed to serve in public ministry again.  They should be stripped of their clerical state and returned to that of a layman.  They have abused their trust placed on them at their ordination, and although we need to forgive them, they should never again serve or be allowed to call themselves, deacon, priest, or bishop.

Just a word about those who would try and cover up such actions.  I believe that anyone who has knowledge of such behavior, unless heard in sacramental confession, has a duty to report such actions to appropriate authorities.  If anyone in the clerical state, deacon, priest, or bishop tries to cover up such actions they too should be removed from the clerical state permanently!  In my mind,  the cover up victimizes people all over again and victimizes the whole church.  They have lost their moral authority and therefore should never serve in public ministry again.  This may sound harsh, but we clergy are held to a high standard.

There is very little evidence that a celibate man or woman is more likely to abuse.  The majority of reported cases of sexual abuse usually involve a parent or another family member who may or may not be married.  So let’s just stop talking about that.

Clerical celibacy is a sacred gift, given to the man or woman called to this type of ministry, and it is not easy.  We have to rededicate ourselves to this calling each and every day.  The problem is not with those of us who have chosen to live this way; the problem is with society’s overactive libido.  Our society is obsessed with sex!  You cannot turn on television and watch a program or a movie without some aspect of sex being thrown in your face.  I wrote about this after the super bowl and the sexualization of America and the degrading of women who are reduced to objects by these actions.  Although I did not watch the Academy Awards, I understand the same type of behavior was witnessed there on the part of the host.  Society wants to put their lack of morality on to the church, and that is not the way it works.

When a man or a woman, chooses to live the celibate life they are not just vowing to give up sex they vow to give up the possibility of a family.  We will grow old without having our own children and to see them grow.  However, we freely do this so we can take on the Church as our family.  I have children, I have wonderful children, they are my parishioners, and I get the joy of watching them grow into mature Christians.  I celebrate their joys, and I celebrate their hardships.  I baptize them, and I bury them.  I consider myself extremely fortunate to have been called to this ministry that I now serve in.

Is it difficult, sure it is, but so is the life of a Christian.  Is it countercultural, sure it is, but so is being a Christian.  We, all of us are called to live lives vastly different from what the world wants us to.  We are all of us, called to a certain level of asceticism in our lives and to live lives that Christ wants us to live in conformity with His church and His Commandments.

In a 2007 interview, then Abbot Jonah of the St. John of Shanghai Monastery in California had this to say about our lives as Christians.  He is speaking about how we are to be different and live our lives transformed as Christians:

It’s this renunciation of the world which is actually the fundamental key to being a Christian that every Christian has to embrace in one form or another. There’s no Christianity without asceticism. There is no Christianity without self-denial and taking up the cross. Otherwise, you have just a parody of Christianity.

We must rededicate ourselves daily to live lives that rise above the muck and mire of this world.  We need to turn toward the Son and away from the darkness that inhabits this world we live in and make the promise to live as Christ wants us to live.

Sequestration

On Friday, March 1st, the United States faces what is being called Sequestration.  Now, I do not know what the fine details are but what I do know is the US will face an automatic $85 billion in budget cuts. Officially called the American Taxpayer Relief Act of 2012 it is aimed, as usual, at the most vulnerable people in the United States.

I fully understand that there is a tremendous amount of waste in the Federal Budget and there are programs that are broken and need to be fixed, but why is it that the people who make the decisions will not be hurt by this program at all?  Why is that members of Congress and the Executive branch will not suffer one bit?

I have some suggestions of place that can be cut.  These would be symbolic in the $85 million but you get the picture.

Congress

Each member of the House receives an Annual Salary of $168,000 x 435 = $73,080,000
(The Leadership receives more but for this exercise we will pay them all the same)
Speaker of the of the House Annual Salary of $215,000
Each member of the House receives between $1.2 million and $1.6 million
We will use and average $1.4 million x 435 = $609 million
(Each House member can hire up to 18 staff members)

Total House of Representatives Cost = $683 million

Each Senator Receives the same amount as Congressman $168,000 x 100 = $16.8 million
Their office expense is based on the size of their sate and is anywhere from $2.5 million to $4.1 million.  Again using the average $3.5 million = $1.2 Billion (This is an average and not scientific in any way.

Total Senate Cost = $1.216 billion

Total Legislative Branch Cost = $1.8 billion

Note: This does not include the cost of any congressional travel or the cost to maintain the Capitol building or the House and Senate Office Buildings.

Now let’s look at the Executive Branch

President’s Salary $450,000
Vice President’s Salary $208,000

I did not realize until I started this research but the President does not get a free ride in the White House.  He must pay for all meals that he and his family will consume in the private dining room.  Obviously State dinners are paid for by you and me, but if the first family dines in the White House they have to pay for it themselves.

It costs $1.5 billion a year to run the White House.  I found this very cool website with a breakdown of the expenses.  It is from 2008 so one can assume it has gone up.  Also keep in mind that any campaign related travel must be paid by the campaign and not by the White House Budget.  If the President or the Vice President flies off to campaign for themselves or a congressman that is paid for by the Campaign.  The White House also has no control over security, that is decided, without comment from the White House, by the Secret Service.

Compensation of the president (including an expense allowance of $50,000): $ 450,000

The Executive Residence operating expenses: $12,814,000

The Executive Residence—repair and restoration: $1,600,000

The vice president’s downtown office: $15,511,9603

Residence of the vice president—operating expenses: $320,000

The White House Office (including the Homeland Security Council): $53,656,000

Office of Policy Development (the Domestic Policy Council and the National Economic Council): $3,482,000

National Security Council: $30,300,820

One-eighth of the Office of Administration, for direct services to the president pursuant to Section 3(a) of Executive Order 12028: $11,468,125

The president’s unanticipated needs: $1,000,000

White House Center Service Delivery Team (in the GSA budget): $26,000,000

U.S. Postal Service, White House branch: $726,000

National Archives professional archival support of the White House: $1,000,000

Value of gifts supplied by the Department of State for presentation to foreign leaders at White House official entertainment functions: $50,000

White House Communications Agency (in the budget of the Defense Information Systems Agency): $173,900,000

Air Force One (in U.S. Air Force budget) (classified) (Estimated cost: $200,000,000)

Helicopter squadron HMX-One (in the Marine Corps budget; this is the fiscal year 2008 appropriation segment of a fifteen year-long procurement of twenty-eight new helicopters): $271,000,000

Camp David (in the Navy/Seabees budget): $7,900,0005

Salary costs for 2,300 employees in above units 15, 16, 17, and 18 (all in the budget of the Department of Defense): $151,800,000

U.S. Secret Service (in the budget of the Department of Homeland Security) (21-26)

Protection of persons and facilities: $689,535,000

For protective intelligence activities: $57,704,000

For handling “special security events,” such as the 2009 Inaugural: $1,000,000

For screening of White House mail: $16,201,000

Operations of the James J. Rowley Training Center: $51,954,000

Improvements at the James J. Rowley Training Center: $3,725,000

Commission on White House Fellowships (in the budget of the Office of Personnel Management): $850,000

National Park Service White House Liaison Office, including the White House Visitor Center (in the budget of the National Park Service): $8,700,000

Cost of detailees who work more than six months in a calendar year: $227,349

Total Cost of the Decision Makers to the US Taxpayer is approx. $3.3 Billion. 

Since these are the folks that make the decisions that affect the rest of us we should start with cutting $3.3 billion from the budget.  Let them all work for the median income in the United States, that was $50,502 in 2011 or better yet they should all work for minimum wage of $7.25 per hour and pay them 35 hours a week with no benefits or $13,195 per year.  Throw in one person to run their office and answer their phone.

I am for all the government we can afford, but if our elected officials are not going to do the hard work of making cuts then I say let the automatic cuts happen but it needs to start with them!

Sermon ~ Are You Ready for the Persecution

The Publican and Pharisee
The Publican and Pharisee

Today we begin the season known as the Triodion.  The Triodion are the books that we will use now until after Pascha, and they contain all of the services for the weeks of preparation as well as those of Great Lent.  This is a time of preparation, and it is a time that we need to take seriously.

In today’s Gospel,  we are confronted with two decidedly different men.  On one hand we have the publican, who knows of his sinful life, he has come to grips with it, he is so weighed down by his grief over his sins that he cannot even lift his head up or find the words to pray.  Then we have the Pharisee, in his finest robes with all of his attendants, who comes into the Temple for all the world to see.  He makes a grand entrance and stands in the middle of the Temple, and asks the Lord to forgive him.  But, we see no remorse in his prayer, he is not humble before God, and he even pokes fun at the publican who is also there praying.

Acknowledgement of our sins before God is an exceptionally large part of our spiritual life.  I know most of us think we have not sinned.  But you are just fooling yourself, in fact, if I dare say, we are guilty of the sin of pride, pride, the first sin and the one that causes all of the others.  If we believe that we do not need to come to confession if we believe that we can go through our daily lives and come each Sunday to receive the precious body and blood of our Lord and savior Jesus Christ, without going to confession, then we are guilty of the sin of pride.

I have mentioned to you before that to be a Christian is to be different.  We are called not to be like the rest of the world, we are called to stand out and to take a stand and to show the world that we follow Jesus Christ regardless of the consequences.  As Orthodox Christians, we live our spirituality every day.  Again I have said, many times, that Orthodoxy is not just another religion or a denomination, no Orthodoxy is a way of life.  We have to live our Orthodoxy each and every day and the spirituality that comes with it.  Sometimes we believe that we do not have to obey the rules of our faith, and yes there are many, we want to do things the way we want to do them, again that is the sin of pride and is the essence of all other sins.

In the Epistle reading selected by the Church for today is written by St. Paul to his dear friend Timothy.  Paul writes this letter from prison in Rome.  Paul is facing the end of his life and the end of his ministry, and he is attempting to pass along just a bit of his knowledge to his friend.  Timothy is leading the Church in Ephesus, and they are starting to turn away from the faith.  Many false preachers have come into the city, and they are preaching all sorts of nonsense.  Paul is telling Timothy that he needs to hold fast, he needs to preach the truth no matter what happens.

Then he tells Timothy, “Yes, and all who desire to live godly in Christ Jesus will suffer persecution.”  Paul, writing from prison, reminds Timothy that we will all face persecution.  In some ways,  they are facing that already.  Many have turned away from the faith there, and they are persecuting those who have not.  In our 21st century life,  we simply have no idea of what this must be like.  We live relatively persecution free lives here in America.  We can practice our faith as we see fit without any interruption of that.  But that has not always been the case.

We have all witnessed the violence taking place in Middle East towards Christians.  Systematically, Christians are being burned and beaten out of their homes.  Christians risk their lives to attend liturgy on Sunday and yet they come in record numbers.  Clergy, stand up in the pulpit and speak about what the government is doing and how wrong that is, and many of them are killed, martyred for it.  Our brothers and sisters are being murdered for no other reason than they are Christians, some of them by governments sponsored and supported by our own government.  We have a responsibility to stand up for injustice when we see it!  As Christians,  we have to come to the decision that we are going to live the Christian life no matter what the consequences.  It is not about coming to church, singing happy songs, and feeling good about ourselves.  It is not about changing what we believe based on the latest public opinion poll or who is in power.  It is about standing up for a principal, it is about standing up for what is right, it’s about what St. Paul tells Timothy, “you must continue in the things which you have learned and been assured of.”  It’s about preaching the truth, even when the truth is not popular.  It’s about adhering to the spirituality of the Church regardless of how hard it is to do.  It is supposed to be hard.

St. Paul warns Timothy today about evil men and imposters, these are the ones who are leading the faithful away.  But it is not just false teachers that will lead them away, St. Paul warns of greed, and the desire to always want more and more and more.  Yes, false preachers will lead people away with lies and false teaching, this is pride, pride that some know better than the Church knows.  Some will say, and have said that the Church is wrong, and I know better.  Luther, Calvin, Knox, Wesley and the list goes on.  We say we have found the true faith, and we either need to understand that and get serious about it, or we simply need to sit down and stay quiet.

We are about to enter the most challenging time of the Church year.  We are being asked to change the way we do many things, we are being asked to change the way we eat and how we think about food.  We are called to come to Church more often, to pray more often, and to change the way we think about our own sense of spirituality.  We are being called to realize that we are sinful people, and we need reconciliation with God, with the Church, and with humanity.  We are called to be different, and if you are not prepared to be different if you are not ready to turn away from the world and to focus your attention on the things that are Holy, then these weeks will help you to do that but only if you enter into them with that sense of needing to change.

Great Lent is the time of the year when we turn our backs on the world.  We have to be different during this time of the year. The time has come for us to stop paying lip service to the Gospel.  We cannot just come here week after week and nod our heads when we hear the Gospel teaching about loving each other, about feeding the hungry and caring for those who have less than we do.   We have to stop being like the Pharisee and start being more like the publican!

Last night at Vespers, and let me just say that if you miss Vespers you are doing yourself a disservice, we heard these words:

Brothers, let us not pray like the Pharisee! He who exalts himself will be humbled. Let us prepare to abase ourselves by fasting; let us cry aloud with the voice of the Publican: “O God, forgive us sinners!”

The time has come to make a decision.  The time has come for us to get serious and do the hard work that is required to call ourselves a follower of Jesus Christ.  The time has come to turn away from Pharisee and to turn towards the publican, it’s your choice.

Liturgy Returns to Oxford

Jerome-in-Oxford

Oxford’s Keble College played host to a very special ceremony when it welcomed Bishop Jerome of Manhattan, of the Russian Orthodox Church.

When His Grace celebrated a Western Orthodox Episcopal Liturgy on Friday, it was the first time the service had been held in the UK since 1066.

Before then the church in the UK was Orthodox, but the Norman Conquest saw the Roman church take over.

Father Stephen Platt, parish priest at the Russian Orthodox church St Nicholas the Wonderworker in Marston, Oxford, said: “Orthodox services generally have an Eastern origin, while Catholic and Anglican churches have services which originate in Ancient Rome.”

Philip Pughe-Morgan, who came from Weston-super-Mare for the service, said: “Many people are put off by what they see as a form of worship which doesn’t relate to their traditional culture.

“The Russian Church has now introduced a mission to offer worship in the form and culture of these islands which developed here in the early centuries.”

During his visit, Bishop Jerome also met members of the public at St Barnabas Church in Jericho.

h/t Journey to Orthodoxy

Silence in Liturgy

Image courtesy of Sts. Peter & Paul Romanian Orthodox Church, Dearborn Heights
Image courtesy of Sts. Peter & Paul Romanian Orthodox Church, Dearborn Heights

When I first started to attend services at the Benedictine Monastery I would eventually call home, I was taken aback by the silence during the services.  It seemed that something was wrong, it was taking too long, did someone forget their lines?  All of these thoughts ran through my head.  The longer I stayed there, the more I settled into the rhythm of the house until it became natural.

Silence is essential during prayer.  We need not only silence around us but silence within us.  Interior silence will only occur if we have silence around us.  I also learned in the monastery the practice of Lectio Divina, or Divine Reading.  I write a little about this in my book on prayer, but Lectio is intentional reading, not reading for readings sake, but reading as prayer and it requires stillness of body, mind, and soul.  It requires openness to the spirit and the voice of God.

It is difficult for us to slow down and to quiet down.  Even as, I write this I have the radio on the background, it is just noise, but it is like an old friend and I miss it if it is not there.  But in our 900 mph world it is difficult for us to slow down and quiet down.  We rush from one thing to another, and when it comes time to settle down from prayer, we fall asleep.

I remember the first week long silent retreat I ever encountered.  It was held during the winter at a Jesuit retreat house on the northern coast of Massachusetts.  The surroundings were beautiful, and one could see the glory of creation out every window.  It seemed that I spent most of that retreat sleeping.  I questioned the retreat master about this, and he said that it was common as we slow down, we tend to sleep.  I think my body needed the sleep, and after a few days I had adjusted to the rhythm of life.

The Orthodox Liturgy does not lend itself to silence unless it is intentional.  The priest is either saying something or the choir/cantor is singing something.  It seems to me that silence is not part of our Orthodox Liturgical tradition.  Here at my church, we have two different periods of silence during the Liturgy.  Right after the sermon is preached, I like to give the people time to process what they have just heard, let it sink in, and let them think about it.  It also gives me a little break!  The other time of natural silence is after communion.  After I replace the gifts to the altar and I am preparing to bring them back to the table of preparation, there is a natural moment of silence I like to observe.  We have just physically taken Jesus into ourselves, and we need time to think about that.  Do not reach for the book to read the prayers after communion, yes there are such things, just sit in the presence of Jesus and listen, listen to His voice. We need to find intentional times of silence, we need to be more attentive to the voice of God in our lives so we will be walking in His will.

The Church in the West has already begun the season of Great Lent, and we Orthodox have begun the preparation.  Great Lent is a perfect time to find those intentional times of silence in our day, perhaps it is whilst you are driving in your car, or just sitting alone at home, or maybe you could come to church early or stay a little after in quietness and just listen.  God wants to speak to you, all we need to do is listen for His voice.

Freedom in the Kingdom of God

Spiritually there exists a difference between the life of the Orthodox lay person and the life of the Orthodox monastic.  One is never to surrender their free will to the spiritual father, one should seek his advice, but one must use their God given free will to make decisions.  In this letter from 1998 Metropolitan Isaiah of Denver warns the laity and clergy about this issue.

28 October 1998

Protocol 98-21

The Pious Pastors of the Holy Diocese of Denver

Beloved in the Lord,

The Lord does not want slaves in His Kingdom.

We are living at a time in which most people stress their total independence of all things or they prefer to come under the shelter and obedience of a charismatic leader. Few are they who follow the Christian principle of adoption as God’s children.

Nowhere in the oral and written testimony of the Church does one read that a person should be totally independent of all influence which is an impossibility, nor does one find that a person should practice blind obedience to any other person.

Our Lord says, “Whoever wishes to come after Me, let him deny himself and take up his cross and follow Me.” (Matthew 16:24 and Mark 8:34)

Having been created in God’s image, we have intellect, cognition, freedom of choice, and understanding. When the Lord invites us to deny ourselves, He does so in order for us to realize that we must first make the decision that we are not who we think we are, but that we are to seek and find Christ within us as our real selves. Once we find Christ within us and we understand and accept that we are created in His image, He then adopts us, not as slaves, but as free and loving sons and daughters (cf. Galatians 4:1-7)

For one to have a blind obedience to another, whether a lover, or a master, or a religious guru, means that such a person no longer has a free will but has turned it over to another creature.

When a Christian turns his free will over to Christ, the Lord purifies it and returns it to him so that his obedience thereafter is based only on love exercised through that free will.

When our Lord expressed His obedience to the Father by emptying Himself of His glory and becoming one of us, He did so with the exercise of His free will. Otherwise He could never have said on the Cross, “Father forgive them for they do not know what they are doing.” It was His free will in obedient love to the Father that effected the Supreme Sacrifice.

Today it seems that some people will not make a move unless they check with their spiritual father in virtually everything. This phenomenon happened with certain converts to Orthodoxy some years ago when they were told where to live and where to work and how much money to contribute to the Church.

They thought that they were imitating the first Christians in the Book of Acts who held everything in common. But they did realize that the first Christians lived this way because they believed that the Lord was to return during their lifetime. Consequently these new Orthodox converts exercised a blind obedience to their religious leaders, relinquishing their free wills and their responsibility for making their own decisions regarding their families, their livelihood, and their welfare.

This spirit of blind obedience with the deadening of the free will is unfortunately being practiced among some of our people and even by some of our clergy. They will not do anything without first receiving a “blessing” from their “spiritual father.” And if they have been convinced that the spiritual father is a walking saint, they will eat his unfinished food after the common meal and even consume other things which may have touched the spiritual father in some particular way. This is nothing more than idolatry. It puts God aside and constitutes the worship of His creature.

It may be that some of our people, by following the monastic rule in the outside world, feel convinced that they are becoming more spiritual. However, they are sadly mistaken; for the monastic, as a novice, is willingly obedient in order to determine if he wishes to live the life of a monastic. Once he is accepted as a monk, he must resume the use of his free will in conforming to the way of life which he has chosen. The laity, on the other hand, cannot use the monastery or the spiritual elder as one uses a horoscope, not functioning unless they receive permission.

Actually, such an attitude betrays the fact that these people do not wish to accept the responsibility of directing their own lives, and prefer to pass this responsibility on to another.

If there are members of the Diocese who have fallen into the error of negating their free will and being totally dependent on what their spiritual mentor instructs them to do, let them know that God does not want slaves in His Kingdom, but obedient children who constantly exercise their free will as sons and daughters of our Father in heaven.

With Paternal Blessings,

Metropolitan Isaiah Presiding Hierarch of the Diocese of Denver

h/t Mystagogy

Sermon ~ Woman, Great is Your Faith

healcanaanitedaughterThe Gospel of Matthew 15:21-28

At that time, Jesus went to the district of Tyre and Sidon. And behold, a Canaanite woman from that region came out and cried, “Have mercy on me, O Lord, Son of David; my daughter is severely possessed by a demon.” But he did not answer her a word. And his disciples came and begged him, saying, “Send her away, for she is crying after us.” He answered, “I was sent only to the lost sheep of the house of Israel.” But she came and knelt before him, saying, “Lord, help me.” And he answered, “It is not fair to take the children’s bread and throw it to the dogs.” She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their master’s table.” Then Jesus answered her, “O woman, great is your faith! Be it done for you as you desire.” And her daughter was healed instantly.

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I have mentioned before that the entire Gospel message is about faith, faith in something that is larger than us, and faith when we cannot even see what it is we have faith in.  We see that this morning in his passage from St. Matthew’s Gospel.

Jesus has retired to the area of Tyre and Sidon, modern day Lebanon, for rest.  He needed to retreat to a place where He was not well known for his fame had spread and not matter where He went, people would gather around Him.  He also needed to find a place for His Apostles to rest.  It is interesting to note that Jesus needed to find a place to rest.  We see this same lesson many times in the Gospel where Jesus would retire by Himself for prayer and rest.

While there, a woman approached Him seeking help for her daughter who was sick with a demon.  At first Jesus says nothing and just keeps on walking.  It’s as if He did not hear her.  So she becomes more persistent in her pleas for help, not for her, but for her daughter.  Scripture says, she came and worshipped Him.  She was not just casually passing by, “Oh there is Jesus I think I will ask Him to heal my daughter.”  No, she came to worship; she showed up to pray for and ask for help for her sick daughter.

The Apostles, knowing why they had come to Tyre and Sidon, wanted Jesus to send her away.  One commentary on this passage says that the Apostles wanted to Jesus to grant her request just so she would go away.  They still don’t get it!

The woman says to Jesus, “Have mercy on me.”  In these few words,  she is showing the boundless love that she has for her daughter.  She identifies with the sufferings of her daughter and in one sense make them her own.  She knows that is her daughter is healed she will be made well also.

Many of you have been caregivers for sick family members.  Many of you nursed your loved ones until the moment that they drew their last breath.  Their illness becomes your illness and their sufferings become your sufferings.  When they finally let go of their suffering there is a sense of relief that comes upon us and sometimes we feel guilty that we feel this way.  In the same way that their suffering has ended, your suffering, although different, has also ended.  As they pass into peace, so do we.  The same is true for this mother in today’s Gospel.  She has nursed her daughter and is asking for her own healing as much as her daughters.

We have an interesting turn of events at this point in the story.  Jesus turns to her and tells her that he came only for the lost sheep of Israel.  This is the first time we see Jesus speak in this tone to someone.  It is as if He is telling her He cannot help her because she is not Jewish.  But the woman does not give up.  She uses the imagery of the dogs eating what falls from the table.  She acknowledges her place as someone outside of the Jewish faith, and she still asks for His help.

“O woman, great is your faith,” Jesus answers her, and her tells her that her faith has made her daughter well.  She came to Jesus in humble submission to the will of God, and her request was granted.  This is an example to all of us.

We need to approach God in humble submission to His will and not our own.  Even Jesus humbled Himself to God and did His will, not His own.  This is not easy for us to do, but as we see with the Canaanite woman today it is something that we have to do.

When we pray to God for anything, we need to pray humbly and ask that it is His will that is done and not our own.  When we pray to God for others, we need to ask God that His will is done and not ours.  Yes, we pray and ask for healing of this person or that person, but in the end,  our prayer should simply be Your will be done!

The Canaanite woman approached Jesus and humbly asked in faith that her daughter is healed.  As we approach the season of Great Lent, let us also approach Jesus in humble submission to His will for our lives and simply say, Your will, not mine, be done.

Elder Cleopa on Prayer

elder-cleopa-ilie1) – Oral prayer is the first step of prayer. When we pray with our tongue, mouth and lips, we are on the lowest step of prayer.

2) – The second step of prayer is Prayer of The Mind. At this stage we say the prayer with our mind and our entire attention is focused on the words of the prayer, but in the mind.

3) – The third step of prayer is Prayer of The Heart. At this stage of prayer, the mind descends into the heart and the mind and the heart are now united. The attention is now in the heart. The prayer that we say with our mouths, understand with our minds and feel in our hearts is spherical (cyclical) in the movement of our souls.

4) – The fourth step is Self-Moving Prayer. After a while, the prayer solidifies in the heart and the heart prays without saying the words of the prayer. As we eat, work, talk or sleep, the heart prays. This is what is said in The Song of Songs (5,2): “I sleep, but my heart is awake”. The one who finds oneself on this step has reached what Apostle Paul says in (1 Thessanoians 15,2): “pray without ceasing”. The heart of the Christian who has this prayer prays no matter where he is and what he does. When he speaks with people he mysteriously has another mouth that talks with God. This is the mouth of The Holy Spirit, as St. Basil The Great calls it. For The Holy Spirit when He dwells in a man, He never ceases to pray: “the Holy Spirit Himself makes intercession for us with groanings which cannot be uttered.” (Romans 8, 26)

5) – The fifth step of prayer is Seeing Prayer. The one who reaches this prayer becomes a high seer of God. He can see with his mind the thoughts of people, the demons and the angels.

6) – The sixth step is Prayer in Ecstasy or Amazement. During this prayer, man’s mind is taken to Heaven. His face becomes like the sun and his hands and fingers like flames and his mind is no longer on earth, but in Heaven.

7) – The seventh step is Spiritual Prayer. The godly fathers call it spiritual vision and Kingdom of Heaven. This prayer is beyond the borders of prayer. It is oneness with God.  Apostle Paul says about this prayer that: “And I know such a man—whether in the body or out of the body I do not know, God knows—  how he was caught up into Paradise and heard inexpressible words, which it is not lawful for a man to utter.” (2 Corinthians 12, 3-4). At this stage the mind of man no longer works by its own power, but is taken by the power of The Holy Spirit into heavenly realms and can no longer think what itself wants.

(Exerpts from the teachings of Elder Ilie Cleopa  1912-1998)

h/t Romanian Orthodoxy in English

The Real Saint Valentine

by Fr. John Bockman

Around 1928, when I was in the second grade, a good part of the winter was spent constructing what I recall as a fantastic make-believe classroom post office so that we little ones could draw, write, and mail valentines to one another, have them posted, sorted, and finally delivered by one another to mailboxes just as we learned occurred in the regular postal service. I remember that the protracted activity was huge, exciting fun, especially when I took my turn as postmaster, collecting and disbursing play stamps and play money.

Even then, seventy years ago, Saint Valentine’s Day was a big event in the life of a child, but I don’t recollect that there was any commercialization of the holiday in our out-of-the-way town. No radio or TV there, no neon lights, hype, or advertising downtown that I can remember. Kids made their own valentines to send, usually had no money to buy them, and therefore the entire extended drawing, writing, mailing, posting, and delivery concept seems to me even now to have been a worthwhile educational experience.

Winter life in northern Idaho could be gloomy in those days — cloudy days, three to four feet of snow, ice, and miserable weather keeping kids indoors most of the time. Very few people operated automobiles — there was nowhere to go anyway — and most business transportation took place on sleighs. Besides, it was bitter cold, there were no school buses, and when you walked, as you had to, you risked frostbite. Children arrived at school crying from the severe wind and chill.

Today the weather is warmer, automobiles abound, and the holiday has grown into an exaggerated commercial frenzy, overcapitalizing on romantic love and on boy-girl relationships at an ever earlier age. It feeds the sentimentalism and excessive sexual awareness, even perhaps the promiscuity, that categorize modern American society. This direction of things has pretty much eliminated the “Saint” in “Saint Valentine’s Day,” and it is usually identified as simple “Valentines Day.”

Yes, Virginia, there was and is a real Saint Valentine who as an early Christian martyr, who has taken his place in the heavenly mansions prepared by the Savior for those who love Him. He lived in Rome and so long ago when persecutions racked the Church of Christ, that virtually nothing is known of his earthly life. He is said to have been the Bishop of Terni (Interamna) in Italy, which we can accept as accurate. The Orthodox Church recognizes Saint Valentine (Valentinus) as a hieromartyr and celebrates his name day on July 30. In the West his name day was celebrated on February 14, now Valentines Day, with or without religious significance. The word “valentine”, of course, denotes a card or letter expressing one’s love and affection for a person of the opposite sex, regardless of the quality of that love and affection. Sending a valentine may also involve flowers, candy, and other gifts.

Since Saint Valentine was a real person and a real martyr for the faith, the Orthodox Church recognizes at least two Saint Valentines (although they may be doublets): Saint Valentinus of Terni (Interamna) in Italy, bishop and hieromartyr, celebrated on July 30, and Saint Valentinus, an unidentified martyr, celebrated October 24. It should be noted that the Roman Catholic Church has lost confidence in the existence of hosts of early saints, including the great wonderworker, Saint Nicholas, and a few years ago decided to drop them from their official calendar. (This upset a lot of people.) Since the Saint Valentine’s lived and died during the Roman persecution of the second century, no details of their lives have come down to us. Although the Saint Valentine’s were western saints and not particularly popular in the east, “Valentine” is or was a fairly common name among the Russians. Orthodoxy has always recognized them as true martyrs for the Faith.

Nothing about these saints provides grounds for associating them with the romantic love expressed in cards and letters adorned with hearts and sent to loved ones on February 14, a widespread practice which now characterizes this holiday. It has been suggested that it is an aberration of a saint’s feast that originated either in some earlier pagan love ritual or, in later centuries, the observation that birds pair off around February 14, the saint’s western name day.

As Father Metalinos, who is a spokesman for the Church of Greece, is quoted in the Serbian newspaperPravoslavije as saying, that the commercialized feast of Saint Valentine has invaded Greece as a “holy day of love” on February 14, and is regarded as a definitely unwelcome foreign import. The Romanian Archbishop Andrew reports in the same newspaper that the cult of Saint Valentine and the “festival of love” associated with his name, which is foreign to Romanian spirituality, is spreading in Romania, also as an unwelcome import.

Nevertheless, the memory of the real Saint Valentine deserves to be held in honor in recognition of the hieromartyr that he is. Given that his name has unfortunately also been conferred upon tokens and practices that are being abused by people today, it seems important that we attempt to discover some overriding element of spiritual truth in the legend about him that has come down to us.

Legends, we should understand first of all, are sometimes unjustifiably equated with untruths or very unlikely truths. The word, coming from Latin, simply means “that which is to be read.” Therefore, legends were originally found in books and records written some time after the actual events took place. Some legends probably contain some truth, others may be apocryphal and unverifiable, and still others are undoubtedly fabrications.

The Saint Valentine legend is one that strikes this writer as possessing at least a few grains of truth. It is easy to appreciate how the events described could have taken place. Valentinus, the hero of the legend, lived in the time of Claudius Caesar, Emperor of Rome in the second century A.D. Claudius had ordered the entire Roman population to worship twelve pagan gods, and made it a capital crime to associate with Christians. Since Valentinus would not stop practicing his faith, he was arrested and thrown into prison.

Roman prisons were not exactly like modern prisons. Prisoners often had some freedom. The jailer in this case recognized that Valentinus was an honorable man and a learned one too. Therefore he inquired of Valentinus if he would instruct his blind daughter, Julia, who was young and anxious to learn.

Valentine read stories of Rome to her and described the world of nature which surrounded her. We can be sure, too, that he told her about God. Julia began to see the world through the eyes of Valentinus and found spiritual comfort in his spiritual strength.

Julia wondered if God really hears our prayers, and Valentinus assured her that He does, provided it is for our greater spiritual good. She said she was now praying every morning and night that she might see everything that Valentinus had told her about the world. Then one day as they sat together praying, a brilliant light flashed in Valentinus’s cell. Julia shouted, “Valentinus, I can see! I can see!”.

On the eve of his martyrdom, Valentinus wrote a letter to his pupil, urging her to stay close to God in prayer. Without any further expression of affection he signed it, “From your Valentinus.”

Valentinus, the martyr, gave up his spirit the next day, February 14, 270 A.D., near the gate that was later named Porta Valentini (The Gate of Valentine). His relics were buried in what is now the Church of Praxedes in Rome.

Valentinus had written a letter to Julia committing her to Christ. In return, Julia herself is said to have planted a pink-blossomed almond tree near his resting place. Today the almond tree remains a symbol of abiding love and friendship, and the valentine remains a token of affection, love, and devotion.

The legend is charming, and it seems likely that as a good archpastor Saint Valentine would have been delighted to instruct a child in the faith and love of Christ. If the jailer really did bring his blind daughter to him for instruction, Saint Valentine would have taught her gladly in the tradition followed by all good teachers before and since.

Glory be to God for all good teachers of all times!

h/t The Preachers Institute

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