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Sustainable Lifestyle

Posted on by Fr. Peter
The Monastery Garden at the End of the Season

The Orthodox Monk has a particular attachment to the earth.  It is difficult to speak about attachment, and the monastic as our whole life is about detachment but in this case the monk has this attachment.

The Orthodox Church has a fairly well developed theology around the care for the earth.  We view all of creation as just that creation, created by God, and as God said in Genesis it is good.  We are stewards of this creation, and it is our responsibility to care for it.  God gave us dominion over the creation, but that dominion comes with an immense amount of responsibility.  We have to care for the land so that the land will produce what we need to survive.

As an Orthodox Monk, I try to live a sustainable lifestyle.  What does this mean?  We are to try to live a life that leaves as small a foot print on creation as possible.  We do this in many ways.  Here at the monastery we keep the heat at a low temperature and wear a sweater when it gets cold, but we also cover the windows and make sure that the heat we do use is used in the most efficient way.  We limit the amount of water that we use.  How many of us run the water whilst we are brushing our teeth in the morning, or do not fill the washing machine when we do a load of laundry.  Our machine has a setting that limits the amount of water, or I wait until I have a full load to wash the clothes.  In the warm months, we use the clothesline to dry the clothes, and I am considering an indoor clothesline for the winter months.

We try to turn off the lights in the rooms we are not using or only use the light when needed.  Several years ago we switched the lights we could to compact florescent lights.  These use less power and last longer.  They need to be disposed of properly, so that causes us to recycle.

The Town we live in has an excellent recycling program.  It is a single stream program, so we throw all of our recycle stuff into one large, 90 gallon, container that is collected every other week.  This makes the task of recycling remarkably simple.  We compost all that we can so that limits the amount of waste that is heading to the land fill.  Yes this requires additional effort, but once you establish a system it works fantastic and the soil that is created from this composting is perfect for the garden.

We are fortunate that we have a large piece of land here at the monastery.  We are able to raise chickens and have a rather large garden.  I was able to can several pints of summer squash, zucchini, and bread and butter pickles this year all from the garden.  The tomatoes that were grown were used as they were harvested and the basil has made a delightful addition to many of the recipes that we cook.  Anyone, no matter how small a plot of land you have, can produce something one it.  If not consider shopping at a farmer’s market.

Buying local food is more expensive but in the long run it is better for you and it uses less fuel to transport it.  Yes it’s satisfying to have all sorts of fruits and veggies available all year long but at what cost?  Studies show that eating what is grown locally and what is in season is far better for you than the diet most of us have now.  Commercially grown fruits and veggies are produced with pesticides and all sorts on garbage that is weakening our immune systems and causing all sorts of health issues.  Looking the farmer in the eye and asking him what he uses on his plants is worth the price of admission.

We have plans this year to use the rain barrels that we purchased several years ago to collect water to water the garden.  We have plans to raise chickens for meat and turkeys this year and to keep up with what we already have.  Garden expansion is also in the works, and I am using the “off season” to plan what that will look like in the spring when we are able to plant again.  The ultimate goal here is to produce enough of our own food, or to sell what we do not use, to be able to sustain our life here.

Recently, on his podcast The Morning Offering, Abbot Trypon of All Merciful Savior Monastery in Washington State talked about sustainability and what they are doing at their monastery.  It is a short podcast and well worth listening too.

This about what you can do to reduce your foot print and aid in the sustainability of the earth that we all share.

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Thank You, O Lord!

Posted on by Fr. Peter
Protopresbyter Alexander Schmemann

Protopresbyter Alexander Schmemann celebrated the divine liturgy for the last time on Thanksgiving Day. This was particularly appropriate since Father Alexander had devoted his whole life to teaching, writing and preaching about the Eucharist; for the word eucharist in Greek means thanksgiving. At the conclusion of the liturgy, Father Alexander took from his pocket a short written sermon, in the form of a prayer, which he proceeded to read. This was a strange occurrence since Father never wrote his liturgical homilies, but delivered them extemporaneously. These were his words, which proved to be the last ever spoken by him from the ambo in Church.

Thank You, O Lord!

Everyone capable of thanksgiving is capable of salvation and eternal joy.

Thank You, O Lord, for having accepted this Eucharist, which we offered to the Holy Trinity, Father, Son and Holy Spirit, and which filled our hearts with the joy, peace and righteousness of the Holy Spirit.

Thank You, O Lord, for having revealed Yourself unto us and given us the foretaste of Your Kingdom.

Thank You, O Lord, for having united us to one another in serving You and Your Holy Church.

Thank You, O Lord, for having helped us to overcome all difficulties, tensions, passions, temptations and restored peace, mutual love and joy in sharing the communion of the Holy Spirit.

Thank You, O Lord, for the sufferings You bestowed upon us, for they are purifying us from selfishness and reminding us of the “one thing needed;” Your eternal Kingdom.

Thank You, O Lord, for having given us this country where we are free to Worship You.

Thank You, O Lord, for this school, where the name of God is proclaimed.

Thank You, O Lord, for our families: husbands, wives and, especially, children who teach us how to celebrate Your holy Name in joy, movement and holy noise.

Thank You, O Lord, for everyone and everything.

Great are You, O Lord, and marvelous are Your deeds, and no word is sufficient to celebrate Your miracles.

Lord, it is good to be here! Amen.

Source

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Thanksgiving Prayer

Posted on by Fr. Peter

Here is a prayer that can be used at the Thanksgiving Table.  It comes from the Orthodox Moleben Service for Thanksgiving.  Remember on this day that we give thanks to give thanks to the God that created all.

O Lord Jesus Christ our God, the God of all mercies and bounties Whose mercy is immeasurable, and whose love for mankind is an unfathomable deep: falling down in adoration before Thy majesty, with fear and trembling, as unprofitable servants, and now humbly rendering thanks unto Thy loving-kindness for Thy benefits bestowed upon Thy servants, we glorify Thee, we praise Thee, we sing Thee and we magnify thee as our Lord, and Master, and Benefactor; and again falling down before Thee, we humbly thank Thee, supplicating Thy boundless and inexpressible mercy. And in that Thou hast graciously vouchsafed to accept the petitions of Thy servants and to fulfill them, so also grant that henceforth thy Holy Church and this city may be delivered from every hostile assault, and may be granted peace and tranquility, and that increasing in true love of Thee, and in all virtues, all Thy faithful people may receive Thy benefits; and that we may ever offer thanksgiving unto Thee, together with Thy Father, Who is from everlasting, and Thine all holy, and good, and life giving Spirit, God glorified in three persons; and that we may say exceeding good things and sing: Glory to Thee, O God our Benefactor, unto the ages of ages.

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The Entrance of the Theotokos into the Temple

Posted on by Fr. Peter
Entrance of the Theotokos into the Temple

Today is the prelude of the good will of God,
of the preaching of the salvation of mankind.
The Virgin appears in the Temple of God,
in anticipation proclaiming Christ to all.
Let us rejoice
and sing to her:
“Rejoice, O Fulfillment of the Creator’s dispensation!”
Troparion – Tone 4

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Encyclical of Archbishop Demetrios for Thanksgiving Day 2012

Posted on by Fr. Peter

Nov 15, 2012

Protocol Number 161/12

November 22, 2012

Thanksgiving Day

Give thanks in all circumstances; for this is the will of God in Christ Jesus for you. (I Thessalonians 5:18)

To the Most Reverend Hierarchs, the Reverend Priests and Deacons, the Monks and Nuns, the Presidents and Members of the Parish Councils of the Greek Orthodox Communities, the Distinguished Archons of the Ecumenical Patriarchate, the Day, Afternoon, and Church Schools, the Philoptochos Sisterhoods, the Youth, the Hellenic Organizations, and the entire Greek Orthodox Family in America

Beloved Brothers and Sisters in Christ,

The vibrant tradition of the Thanksgiving holiday in this country is a special opportunity for the Church to offer a witness of the priority of thankfulness in our relationship with God and as a foundation for our lives in this world.  As Orthodox Christians we bring an offering of thanksgiving to God when we gather for worship, praising and honoring Him as Creator, Sustainer, and Redeemer.  We commune with Him and express our faith in His grace and power through our participation in the Holy Eucharist, an act of thanksgiving for His mercy and salvation.

The priority of thankfulness in our worship and faith guides us to offer thanksgiving all the time, to live in gratitude in all of the circumstances of life.  This is the true witness of Thanksgiving and of the power of God’s presence.  Even in the midst of very challenging experiences and conditions, we express a gratitude to Him that comes from our deep faith in His promises and from the comfort of His love.  This was in the mind of the great Apostle Saint Paul when he urged the Christians in Thessalonike: Give thanks under all circumstances (I Thessalonians 5:18).  This has been the witness of so many Saints and Martyrs down through the ages who offered praise to God in the face of persecution and death.  It was the witness of the Pilgrims, in citing the heritage of this holiday, who gave thanks as they faced tremendous challenges in forging a new life in this land.  It was the hope of President Abraham Lincoln when he established a Day of Thanksgiving, seeking to focus the hearts of a wounded nation on a greater, spiritual power who offered healing.

Thanksgiving is also our witness of hope and the power of God.  We can easily be thankful for material blessings, for our health, or for a life free from conflict and stress.  However, we know these are not constant, and the true challenge is being thankful in the midst of crisis and struggle.  When we are thankful in the most challenging circumstances of life, when we bring a sacrifice of thanksgiving to God even when so much has been taken away, when we continue to follow His will living in holiness and faith, others will see that our gratitude is not dependent on the temporal success and security of this earthly life, but on the promises and salvation of God!

As we give thanks on this day, may we be thankful for our families and friends, for our communities, and the many blessings and provisions that enhance our quality and experience of life; but may we first give thanks to God for His great love for us.  May we deepen our gratitude to Him, a thankfulness that comes from our souls, knowing that His promises will be fulfilled, His love endures forever, and we will have life in Him for eternity.

With paternal love in Christ,

†DEMETRIOS

Archbishop of America

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Quick Facts from Orthodox Christian Prison Ministry

Posted on by Fr. Peter

OCPM ministers to nearly 1,000 men and women who are in prison or who have recently been released. Many have embraced the Orthodox Faith, while others who were already Orthodox found their way back to The Church.

Five men have been tonsured Orthodox monks in prison and several others have become Iconographers.

There are currently over 300 Orthodox catechumens in jails and prisons across America.

Many of the men and women whose lives have been touched by OCPM are now out of prison and leading productive, Christ-centered lives as active members of their local parishes.

OCPM has published 8 books and distributed more than one million copies to prisons.

Over two million icon prayer cards have been printed and distributed.

OCPM ministers monthly to more than 300 homeless and needy people, including families of those in prison.

OCPM sends more than 5,000 personal letters to those in prison each year offering them spiritual guidance and hope.

OCPM

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Taking Back Sunday

Posted on by Fr. Peter

With a tip of the Skufia to Fr. Greg I post below the text of an address by His Eminence Metropolitan Methodios of Boston given at the recent meeting of the The North American Orthodox-Catholic Theological Consultation held in Washington, DC.

I will have to agree that Sunday has become just another day.  There are far to many events scheduled on this day that take place of coming to church.  I find it hard to believe that any right believing Christian would allow their child to participate in a sporting event rather than attend liturgy.  Life is made up of choices and we need to teach our children what is right and proper in this world.  If you are going to call yourself a Christian then you belong in church on Sunday not on the ball field or court.  Now I do realize that some people have to work on Sunday and that is excusable but Sunday is a day of rest to be spent with family after coming to Church.

I also find it disturbing the number of people who shop on Sunday.  Recently it was announced that stores would be open on Thanksgiving day in the early afternoon to get a jump start on “Black Friday.”  What has this world come to?  Can we not be saved from mammon for one day to enjoy time with family.  Remember this, each time you shop on Sunday, or you shop on Thanksgiving day, you are requiering someone to be there and not with their family.  God gave us 6 days to labor and one to rest.  Give to Caesar the things that are Cesar’s and give to God the things that are God’s!

The Importance of Sunday

The North American Orthodox-Catholic Theological Consultation

Saint Paul’s College, Washington, DC
October 27, 2012

His Eminence Methodios, Metropolitan of Boston

Recovering the theological significance of Sunday is fundamental to rebalancing our lives. As Orthodox and Catholics, we share a theological view of Sunday and so our purpose in this statement is four-fold: to offer a caring response to what is not just a human, but also a theological question; to add a little more volume to the growing chorus of Christian voices trying to be heard in the din of our non-stop worklife; to offer brief reflections in hopes of drawing attention to the fuller expositions elsewhere; and to reinforce the ecumenical consensus by speaking as Orthodox and Catholics with one voice.

For Christians, Sunday, the Lord’s Day, is a special day consecrated to the service and worship of God.  It is a unique Christian festival.  It is “the day the Lord has made” (Ps. 117 (118):24). Its nature is holy and joyful. Sunday is the day on which we believe God acted decisively to liberate the world from the tyranny of sin, death, and corruption through the Holy Resurrection of Jesus.

The primacy of Sunday is affirmed by the liturgical practice of the early church. St. Justin the Martyr writing around 150 AD notes that “it is on Sunday that we assemble because Sunday is the first day, the day on which God transformed darkness and matter and created the world and the day that Jesus Christ rose from the dead (First Apology, 67).” Sunday has always had a privileged position in the life of the church as a day of worship and celebration. On Sunday the Church assembles to realize her eschatological fullness in the Eucharist by which the Kingdom and the endless Day of the Lord are revealed in time.  It is the perpetual first day of the new creation, a day of rejoicing.  It is a day for community, feasting and family gatherings.

As we look at our fellow Christians and our society, we observe that everyone is short of time and stressed. One reason is that many of us have forgotten the meaning of Sunday, and with it the practices that regularly renewed our relationships and lives.  More and more Christian leaders see the effects of a 24/7 worklife and ask “Where is the time of rest?”  As members of the North American Orthodox-Catholic Theological Consultation, gathered October 25-27, 2012, we add our combined voice to their call.

Our purpose here is not to replace or replicate their message; it is to underscore and point to it.  Anyone who looks at the 1998 Apostolic Letter Dies Domini (The Lord’s Day) of Pope John Paul II and its cascade of patristic quotations will see there is already a feast of food for thought on the meaning of Sunday.  Anyone who reads the recent book Sunday, Sabbath, and the Weekend (2010, Edward O’Flaherty, ed.) will see there is also strong ecumenical consensus on the need to recover the meaning of Sunday– not just for our souls, but for our bodies, our hearts, and our minds as well.

Sadly Sunday has become less of a day of worship and family and more like an ordinary work day. Shopping, sports, and work squeeze out the chance for a day of worship or rest in the Christian sense.  By abandoning Sunday worship we lose out on the regenerative powers that flow out of the liturgical assembly.  And when Sunday becomes detached from its theological significance, it becomes just part of a weekend and people can lose the chance to see transcendent meaning for themselves and their lives (The Lord’s Day, 4).

Sunday is more than just the first day of the week.  In our faith we see how it is the ultimate day of new beginnings: “It is Easter which returns week by week, celebrating Christ’s victory over sin and death, the fulfillment in him of the first creation and the dawn of “the new creation” (cf. 2 Cor 5:17). It is the day which recalls in grateful adoration the world’s first day and looks forward in active hope to “the last day”, when Christ will come in glory (cf. Acts 1:11; 1 Th 4:13-17) and all things will be made new (cf. Rev 21:5. The Lord’s Day, 1).”

Sunday even unlocks the mystery of time itself, for “…in commemorating the day of Christ’s Resurrection not just once a year but every Sunday, the Church seeks to indicate to every generation the true fulcrum of history, to which the mystery of the world’s origin and its final destiny leads (The Lord’s Day, 2).”  The Lord’s Day is the day after the last day of the week and so it symbolizes eternity as well: what St. Augustine calls “a peace with no evening (Confessions 13:50).”  St. Basil the Great in his Treatise on the Holy Spirit writes, “Sunday seems to be an image of the age to come… This day foreshadows the state which is to follow the present age: a day without sunset, nightfall or successor, an age which does not grow old or come to an end (On the Holy Spirit 26:77).”

The apostolic letter of Pope John Paul II calls it a day of joy, rest, and solidarity.  Joy there is, because the disciples are always glad to see the Master. God scripturally established a day of rest as a gift to us, and rest there must be for every human person. Rest is built into our nature and also withdraws us “…from the sometimes excessively demanding cycle of earthly tasks in order to renew [our] awareness that everything is the work of God. There is a risk that the prodigious power over creation which God gives to man can lead him to forget that God is the Creator upon whom everything depends. It is all the more urgent to recognize this dependence in our own time, when science and technology have so incredibly increased the power which man exercises through his work. Finally, it should not be forgotten that even in our own day work is very oppressive for many people, either because of miserable working conditions and long hours — especially in the poorer regions of the world — or because of the persistence in economically more developed societies of too many cases of injustice and exploitation of man by man (The Lord’s Day, 65,66).”

As members of the Consultation, we strongly urge both clergy and laity to work cooperatively within their communities to stress the importance of Sunday for worship and family.  Foremost we call for all to render thanks to God and render love towards one another – and be willing to reserve time to do both — and avail ourselves of the riches of the Lord’s Day.  Appropriate authorities can be approached to schedule sports activities after 12 noon in order to give young athletes and their family the opportunity to worship on Sunday morning.  We call for our children to live in a timescape that respects the God-given rhythm of the week.

“Yes, let us open our time to Christ, that he may cast light upon it and give it direction. He is the One who knows the secret of time and the secret of eternity, and he gives us “his day” as an ever new gift of his love. The rediscovery of this day is a grace which we must implore, not only so that we may live the demands of faith to the full, but also so that we may respond concretely to the deepest human yearnings. Time given to Christ is never time lost, but is rather time gained, so that our relationships and indeed our whole life may become more profoundly human (The Lord’s Day, 7).”

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Nativity Fast

Posted on by Fr. Peter

On November 15th the Orthodox Church begins a period of preparation leading up to the Nativity of Christ on December 25th.  The period of abstinence, called the Nativity Fast or St. Philip’s Fast, is a period similar to the western Advent but rather than 4 weeks it is 40 days.  This time of year needs to be different than the rest of the year.  There is a pull and desire to attend parties and other such festive events but we need to remember that the Christmas Season does not begin until December 25th.  The Advent Season is penitential just like Great Lent leading up to Pascha.

The abstinence during this period of the year is a bit more relaxed than during Great Lent.  Fish, Wine, and Oil are allowed on certain special feast days and on all Sundays.  Meat and dairy products are not allowed at any time during the course of the Advent Season although it has become the custom for this to be relaxed for Thanksgiving.    The amount we eat should also be less than we would normally eat during the rest of the year.  These are guidelines to be followed to the best of our ability.  All of this should be done in consultation with your spiritual father.

When we fast with humility and repentance it draws us closer to God.  We need to think of this time not of what we are not supposed to be eating but the spiritual side of our lives.  Orthodox theology looks at what happens between the body and soul as a single unit so what happens to one, happens to the other.  Our Holy Church teaches that it is simply not enough to fast from food but also from anger, greed, and covetousness.  There is also almsgiving involved during this period of time.  Do something for someone else without expecting anything in return.

We tend to spend an enormous amount of time focusing on the food part of the fast period.  We cannot neglect the spiritual in all of this.  To that end consider going to confession during this period of time.  These penitential seasons are a great time to get back in the habit of going to confession.  Frequent confession is good for the soul but it also helps keep us on track.  We become accountable to another person on our spiritual life and we can use these times of confession to check in with our spiritual father.

As mentioned, almsgiving should be part of our practice during this season.  We have two opportunities to put the Gospel message of love your neighbor into practice.  The Community Meal will be served on Thursday, December 6th and Thursday, December 20th.  Come and serve a meal and have a conversation with someone.  There will also be a box at the entrance to the church to place nonperishable food items that we can distribute at our meals for the needy in the Community.  We should practice this all year long but we should make a special effort during the Nativity Fast.

Scripture reading should be a part of our lives every day but if we do not have a time that we read Scripture use this time of the fast to begin.  There is a 40 day Scripture Challenge that will get you through the entire New Testament in the time of Advent.  Commit to expand your Scripture reading or start reading during this time of the year.

We will be adding Liturgical Services during the week and several special Vesper services during Advent as well.  I will be praying the Morning Hours on Monday, Wednesday, and Friday mornings at 7:30 am in the Monastery Chapel and will serve Vespers on Wednesday night at 6:00 pm in the Chapel.  I will also serve compline each night during the week.

Along with the services I mentioned we will serve Great Vespers on Tuesday, November 20th for the Entrance of the Theotokos into the Temple.  On Thursday, November 29th for St. Andrew and for St. Andrei Saguna.  Monday, December 3rd for the Great Martyr Barbara.  Wednesday, December 6th for St. Nicholas.  Wednesday, December 12th for the Repose of St. Herman of Alaska.  All of these services will be held in the monastery Chapel with the exception of November 30th.  There may be other services added as well.  They will be posted prior to the day of the service.

We will serve the Royal Hours on Monday, December 24th at 9:00 am in the Chapel.  Some of the hymn of the Royal Hours are the same as those of the Theophany and Good Friday.  This ties the symbolism of Christ’s Birth, Baptism, and death into one feast.  The Vesperal Divine Liturgy of St. Basil at 5:00 pm in the Church.  At this service eight Old Testament parables are read that prefigure the Incarnation of Christ.

As with all spiritual disciplines we need to do the best we can.  I have made some suggestions for you to follow if you choose you can follow them all or start small and work your way up.

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The Good Samaritan

Posted on by Fr. Peter

The Gospel of Luke 10:25-37

At that time, a lawyer stood up to put Jesus to the test, saying, “Teacher, what shall I do to inherit eternal life?” He said to him, “What is written in the law? How do you read?” And he answered, “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” And he said to him, “You have answered right; do this, and you will live.”

But he, desiring to justify himself, said to Jesus, “And who is my neighbor?” Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him, and departed, leaving him half dead. Now by chance a priest was going down that road; and when he saw him he passed by on the other side. So likewise a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan, as he journeyed, came to where he was; and when he saw him, he had compassion, and went to him and bound up his wounds, pouring on oil and wine; then he set him on his own beast and brought him to an inn, and took care of him. And the next day he took out two denarii and gave them to the innkeeper, saying, ‘Take care of him; and whatever more you spend, I will repay you when I come back.’ Which of these three, do you think, proved neighbor to the man who fell among the robbers?” He said, “The one who showed mercy on him.” And Jesus said to him, “Go and do likewise.”

We all know this story; we have heard it on many occasions.  But the question is to we know it on an intellectual level or do we know it in our hearts?

I have said before that Orthodoxy is not a religion that we can engage in our heads, Orthodoxy is a religion that has to be part of us to our very essence of who we are.  When we say we are Orthodox Christians then that has to mean that we think with the mind of the church.

Today we read the story of the Good Samaritan from St. Luke’s Gospel.  The commentary in the Orthodox Study Bible has this quote from St. Cyril of Alexandria regarding the priest in the story, “the dignity of the priesthood means nothing unless he also excels in deeds.”  The priest in this story certainly did not excel in deeds.

Yesterday I wrote some thoughts about clergy discipline and what I think should happen to clergy who stray.  Some may think my words were rough but, and I wrote this in yesterday’s essay, clergy should be held to a much higher standard.

Years ago I was introduced the BBC Drama Ballykissangel.  The show takes place in a small village in rural Ireland and follows the daily lives of villagers at the center of which is the parish church.  In the first episode, the old priest is talking to his new young curate about what he expects of him in his new assignment.  He goes on to tell him about all of those who have come before him and how his most recent predecessor was here only for the suit.  You see too many times the clergy are only interested in the suit.  All they want is to dress up and take the place of honor at the table and to be called father!  Sadly, I know clergy who are like this, and it is something that needs to stop.

I am not sure what our priest in today’s Gospel had going on.  Maybe he was rushing off to hospital to anoint someone who was dying.  Maybe he got a call that his child was sick at school, and he needed to fetch her and bring her home.  St. Luke does not go into much detail about the priest, but, as St. Cyril says in the quote I used before, he has to show compassion as we all do, but as leaders in the community we need to set the example.

But for us the story does not end there, and we see what happens to the poor man in the end.  Another came by, a layman, a Samaritan, and he stopped and helped this man.  He bandaged his wounds and brought him, at his own expense, to an Inn and asked the Inn Keeper to care for him until her returned.  He gave the Inn Keeper some money and told him if it costs more he will pay him on his return journey.  So not only was the Samaritan compassionate but the Inn Keeper as well.  He had to care for this man, and he did not know if his further expense would ever be paid.  But he did it out of love for his neighbor.

Part of the office of the priest is to sanctify, he is to bring the Sacraments to the faithful, he is bind their wounds by aiding in the Sacramental Grace of God poured out through the Sacraments of the Church.  We see that in today’s story as well.

The man binds his wounds with bandages and anoints them with oil, just as in baptism the new garment we put on delivers us from our sins and the oil of Chrismation gives us new life in the Holy Spirit.  The man placed the wounded man on his own animal indicating Christ bearing our own sins.  The Inn the man is brought too is symbolic of the Church the ideal place for healing and the price he pays is the price that Jesus paid on the cross to reconcile us from our sins.

In the opening verses of the Gospel Jesus tells them to love God and love neighbor.  At the end of the story, he asks them who they thought showed the love of God to their neighbor and then tells them to go and do likewise.  Jesus was speaking to each of us in this passage, but he is also speaking to the church.  The Church needs to be the place from which we are sent out to minister to those we find along the highways and byways of our life.  The Church needs to be the place where we are taught the skills necessary to bind up the wounds of those who are in the world and hurting.

Another aspect of the office the priest is teaching.  We clergy need to teach the faithful what they are supposed to do.  How will they be equipped to go out into the world and serve their neighbor if we do not teach them and then stand side by side shoulder to shoulder with them and do the work that is required?  We are not to come in at the last minute, work the room, and then leave.  The faithful need to see us getting our hands dirty and working to bring the love of Christ to everyone.

There is much work to be done in this world that so desperately needs us.  Read this passage today and as Jesus so boldly proclaims, “Go and do likewise.”

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On Clergy Discipline

Posted on by Fr. Peter

I was recently involved in a discussion regarding the discipline of clergy who have, as they say, gone off the reservation.  I take a rather hard stand on this as I believe that those of us who have been blessed with Sacred Holy Orders need to be held to a higher standard.  I also believe in mercy, compassion, and healing but that can be done without wearing the collar of the cassock of the ordained clergy.  If you “fall” then that has to come with a consequence.  For far too long clergy have been causing scandal in the Church with their actions and it is high time that this comes to an end.

I also take a hard stand against those who cover this up.  As most of you who read these pages know, I am a convert to Orthodoxy coming from the Roman Catholic tradition.  I began seminary the same year that the clergy sex abuse scandal broke in the Archdiocese of Boston.  I lived through some pretty bad times in seminary that still haunt me to this day.  This of course does not compare to the absolute horror of those who were victimized by the clergy and in fact does not compare at all.  For me, standing on the sidelines watching, the victims were victimized multiple times, by the accused priest and then by the institution of the Church.  To watch a senior hierarch on TV talk about a “Chron” file and delay tactics was just sickening.  As with the offending clergy, the people involved in a cover up or attempted cover up need to go as well.  There is no place in the church, any church, for this kind of behavior.

I came across an essay written by Fr. Thomas Hopko on the topic of the discipline of the clergy and I feel it is helpful to us in putting in perspective the serious office that we clergy have been given.  Never forget that we will be held accountable on the day of judgment for all of our actions involving not only our own sins, but in how we lead the people that we have been entrusted with.

Being called from the people to serve the people in the ranks of the ordained clergy is a sacred responsibility and those who chose, for whatever reason, to treat that responsibility with such disregard need to no longer be able to call themselves clergy.

Excerpt from a September 2011 letter of Fr Thomas Hopko, “Discipline of Clergy Accused of Serious Crime: Applying Church Canons Today”: (Emphasis is mine)

Fr. Thomas Hopko

A clergyman guilty of a transgression and/or crime who genuinely repents may be allowed to continue in Communion. He may, with true repentance, be blessed to partake of the Holy Mysteries under the conditions required of all faithful communicants. However, every effort must be made to see that the guilty man’s repentance is genuine and long-lasting. Thus there will always have to be a time during which the guilty clergyman refrains from partaking of the Holy Mysteries as a normal part of his process of repenting. How long this time is, and what is required of the guilty clergyman during this time to prove the genuineness of his repentance, is decided by the responsible bishop (with the knowledge and approval of the Synod), or the Synod as a whole.

Under no circumstances whatsoever, however, may a guilty clergyman whose sin and/or crime would preclude him from being ordained in the first place, or to remain among the active clergy if he is already ordained, be allowed ever again to serve at the Holy Altar or to perform any episcopal, presbyteral or diaconal duties. Clergy sin and crime is a serious matter, and it must be treated seriously. The integrity of the Church, the success of the Church’s mission and witness, and the respectful treatment of the Church by its own members and those outside it demands this, for nothing so undermines the Church’s image in the world and trivializes its divine message than clergymen convicted of transgressions and crimes being allowed to continue in their ministries.

An essential element in the guilty clergyman’s genuine repentance is his voluntary cessation of all clerical functions. He may perhaps be permitted to “stand among the clergy” when partaking of the Holy Mysteries, but under no circumstances whatsoever may he lead, celebrate, serve or assist in Divine Services according to the office to which he was ordained. Although it may be argued that “oikonomia” in this matter under very exceptional circumstances may be applied for the salvation of souls (other people’s souls, not the soul of the guilty clergyman), it is virtually impossible to imagine what these circumstances could possibly be.

The application of such a rule, never to be violated or dispensed with for any reason, is not excessive punishment. In fact, it is not “punishment” at all. It is rather the appropriate procedure to protect the Church and all its faithful members from confusion, offense, accusation and scandal. The repenting clergyman himself should insist upon this action, and accept it as an unambiguous sign of his genuine repentance, and of his gratitude for the “oikonomic” blessing to continue as a Communicant of the Holy Mysteries because of his repentance, and of his unqualified love for the Church. His failure to do so proves that he does not truly repent for his sin and cares nothing for the well-being of the Church, the success of its mission and the salvation of the souls for whom the Church exists. Indeed, no clergyman – bishop, presbyter or deacon – is so necessary to the Church’s life and work that he has to keep functioning in office after having been proven guilty of an act, or many acts, that would preclude his ordination in the first place. The repentant clergyman’s contribution to the Church’s well-being and the salvation of souls, beginning with his own, is exactly his cessation, not continuation, of ordained service.

A repentant clergyman may, perhaps, be blessed to continue wearing clerical dress, especially at church services, after being reinstated to Communion in the Holy Mysteries. But under no circumstances may he be permitted to wear the sacred vestments of his office since he is no longer an active servant. He is, on the contrary, a penitent clergyman. Once again, this is not a punishment. It is an appropriate action for the sake of the Church’s integrity, well-being and peace.

I don’t believe that quibbling over the nuances of various terms for cessation of service — suspension, deposition, unfrocking, etc. – is helpful. Indeed, I believe that it should be avoided because it obfuscates rather than clarifies. It seems to me that basically only two actions are in order. One is that the transgressing clergyman is excommunicated for failure to repent. The other is that he may be blessed to receive Holy Communion after properly repenting, but never again to function in office because of his genuine repentance and sincere love for Christ and the Church.

The argument that a clergyman who has sinned in a way that precludes his serving may be reinstated in office by “pastoral oikonomia” as an expression of God’s mercy to sinners is unacceptable. Indeed, it is simply wrong and foolish. God’s forgiveness, mercy and compassion have to do with Church membership and Communion in the Holy Mysteries. They have nothing to do with ordination and ordained ministry. A man is not ordained, or allowed to continue in active ordained ministry, as a sign of God’s forgiveness of sins, or His mercy and compassion toward sinners. Nor is the guilty man’s repentance demonstrated by his continuing to serve in his ordained ministry. In fact, as we emphasized, just the opposite is true.

To repeat this point another way, mercy and compassion are certainly in order in all circumstances. In the case of a “fallen clergyman”, mercy and compassion are demonstrated in two ways. In regard to the guilty clergyman they are demonstrated by permitting him, after deep and serious repentance, to participate in the Holy Mysteries. In regard to the whole body of the faithful, they are demonstrated by not subjecting the Church’s members to confusion, scandal and a necessity to explain why a clergyman guilty of egregious transgression and/or crime is still serving at the Holy Altar and exercising clerical duties.

Protopresbyter Thomas Hopko
Church New Year 2011

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