11 October ~ St. Kenneth, Abbot of Aghaboe and the Outer Hebrides

According to a legend he was born in 525 in Glengiven, County Derry, northern Ireland. His father was a distinguished royal bard, and his mother’s name was Maul. He became a monk under St. Cadoc at Llancarfan, Wales, and was ordained there. After a trip to Rome, he studied under St. Finnian at Clonard, Ireland, accompanied Ss. Kieran, Columba, and Comgall to St. Mobhi at Glasnevin…

He founded the monastery of Agahanoe and served as its abbot. May have founded the monastery of Kilkenny, Ireland, a city named for him. Missionary to Scotland with Saint Columba in 565; known as an effective preacher. Built a church in the place now known as Saint Andrews. He copied out the all four Gospels, and wrote a commentary on them.

He died in 599 at Aghaboe, Laois, Ireland of natural causes.

Report Finds Strong Growth In U.S. Orthodox Churches

By Whitney Jones
Religion News Service
(RNS) America’s Eastern Orthodox parishes have grown 16 percent in the past decade, in part because of a settled immigrant community, according to new research.
Alexei Krindatch, research consultant for the Standing Conferences of the Canonical Orthodox Bishops in the Americas, said the 16 percent growth in the number of Orthodox parishes is “a fairly high ratio for religious groups in the United States.”
The number of Orthodox parishes has reached 2,370, and the Orthodox community in America consists of more than 1 million adherents across 20 different church bodies, according to the 2010 U.S. Orthodox Census.
The top five largest Orthodox churches in the U.S. are Greek Orthodox (476,900), Orthodox Church in America (84,900), Antiochian Orthodox (74,600), Serbian Orthodox (68,800) and Russian Orthodox (27,700).
Two of these church bodies–the Bulgarian Orthodox Eastern Diocese and the Romanian Orthodox Archdiocese–experienced a growth rate of over 100 percent. Both churches began with a small number of parishes in 2000 and are supported by a community of established Eastern European immigrants.
“It takes immigrant communities a little while to establish a religious community,” Krindatch said. “They settle, then begin to think about their religious lives.”
Even though the majority of Orthodox church bodies grew, some lost parishes. The Ukrainian Orthodox Church of the USA, Patriarchal Parishes of the Russian Orthodox Church and Armenian Apostolic Church of America all experienced a slight decrease in the number of parishes.
The study, which was part of the national Religious Congregations and Membership Study 2010, also shows that just 27 percent of members attend Orthodox churches regularly.
Krindatch said the definition of each of the groups affected this statistic. Church “adherents” was the most inclusive category, consisting of anyone who occasionally participated in church life, while “regular attendees” are those who attend church on an almost weekly basis.
More information on the survey can be found at http://www.orthodoxreality.org/.

Fr. Meletios Webber on Priesthood and Spiritual Fathers, Part Two

Steve the Builder
A layman’s view of living the Orthodox Christian Faith
Steve Robinson is heard regularly on Our Life in Christ with his co-host Bill Gould. But in this shorter podcast, Steve reflects on the practical side of being an Orthodox Christian working in a secular environment.

Steve continues his interview with Fr. Meletios Webber and they discuss the role of the parish priest as a Father/confessor, confession and counseling, penances, clairvoyance and much more.

Click Here for the Episode

Fr. Meletios Webber on Priesthood and Spiritual Fathers, Part One

Steve the Builder
A layman’s view of living the Orthodox Christian Faith
Steve Robinson is heard regularly on Our Life in Christ with his co-host Bill Gould. But in this shorter podcast, Steve reflects on the practical side of being an Orthodox Christian working in a secular environment.
Steve interviews Fr. Meletios Webber, the Abbot of St. John’s Monastery, on what the “grace of the priesthood” bestows on a man and what the priest’s authority and role is in the life of the parish and in his relationship with his parishoners as his spiritual children.

Click Here for the Episode

6 October ~ St. Innocent of Alaska

Our father among the saints Innocent of Alaska, Equal-to-the-Apostles and Enlightener of North America (1797-1879), was a Russian Orthodox priest, bishop, archbishop, and Metropolitan of Moscow and all Russia. He is known for his missionary work, scholarship, and leadership in Alaska and the Russian Far East during the 1800s. He is known for his great zeal for his work as well as his great abilities as a scholar, linguist, and administrator. He was a missionary, later a bishop and archbishop in Alaska and the Russian Far East. He learned several native languages and was the author of many of the earliest scholarly works about the natives and their languages, as well as dictionaries and religious works in these languages. He also translated parts of the Bible into several native languages.
St. Innocent, né Ivan (John) Evseyevich Popov-Veniaminov, was born on August 26, 1797, into the family of a church server in the village of Anginskoye, Verkholensk District, Irkutsk province, in Russia. His father died when John was six.
In 1807, John entered the Irkutsk Theological Seminary. In 1817 he married, and on May 18, 1817 he was ordained deacon of the Church of the Annunciation in Irkutsk. He completed his studies in 1818. He was appointed a teacher in a parish school, and on May 18, 1821 he was ordained priest to serve in the Church of the Annunciation.
At the beginning of 1823, Bishop Michael of Irkutsk received instructions to send a priest to the island of Unalaska in the Aleutian Islands of Alaska. Father John Veniaminov volunteered to go, and on May 7, 1823, he departed from Irkutsk, accompanied by his aging mother, his wife, his infant son Innocent, and his brother Stefan. After a difficult one-year journey, they arrived at Unalaska on July 29, 1824.
After John and his family built and moved into an earthen hut, he undertook the construction of a church on the island and set about studying the local languages and dialects. He trained some of his parishioners in construction techniques and with them undertook the construction of a church, which was finished the following July.
Father John’s parish included the island of Unalaska and the neighboring Fox Islands and Pribilof Islands, whose inhabitants had been converted to Christianity before his arrival, but retained many of their pagan ways and customs. Father John often traveled between the islands in a canoe, battling the stormy Gulf of Alaska.
His travels over the islands greatly enhanced Father John Veniaminov’s familiarity with the local dialects. In a short time he mastered six of the dialects. He devised an alphabet of Cyrillic letters for the most widespread dialect, the Unagan dialect of Aleut and, in 1828, translated the Holy Gospel of St. Matthew and other church materials into that dialect, which were eventually published in 1840 with the blessing of the Holy Synod of the Russian Orthodox Church. In 1829, he journeyed to the Bering Sea coast of the Alaskan mainland and preached to the people there. In 1836, his travels even extended to the south, to the Ross Colony north of San Francisco and to the Spanish missions of northern California. At Ross Colony he conducted services at its small, wooden chapel.
In 1834, Father John was transferred to Sitka Island, to the town of Novoarkhangelsk, later called Sitka. He devoted himself the Tlingit people and studied their language and customs. His studies there produced the scholarly works Notes on the Kolushchan and Kodiak Tongues and Other Dialects of the Russo-American Territories, with a Russian-Kolushchan Glossary.
Innokentii (Innocent), Metropolitan of Moscow (1797-1879), called the “Apostle of Alaska”In 1838, Father John journeyed to St. Petersburg and Moscow, Russia, and Kiev, Ukraine, to report on his activities and request an expansion of the Church’s activities in Russian America. While he was there, he received notice that his wife had died. He requested permission to return to Sitka. Instead, it was suggested that he take vows as a monk. Father John at first ignored these suggestions, but, on November 29, 1840, made his vows. He chose the name Innocent in honor of Bishop Innocent of Irkutsk.
On December 15, 1840, Archimandrite Innocent Veniaminov was consecrated Bishop of Kamchatka and Kuril Islands in Russia and the Aleutian Islands in Russian America. His see was located in Novoarkhangelsk, which he returned to in September 1841. He spent the next nine years in the administration of his see as well as on several long missionary journeys to its remote areas. On April 21, 1850, Bishop lnnocent was elevated to Archbishop. In 1852, the Yakut area was admitted to the Kamchatka Diocese, and in September 1853, Archbishop Innocent took up permanent residence in the town of Yakutsk. Innocent took frequent trips throughout his enlarged diocese. He devoted much energy to the translation of the scriptures and service books into the Yakut (Sakha) language.
In April 1865, Archbishop Innocent was appointed a member of the Holy Governing Synod of the Church.
On November 19, 1867, he was appointed the Metropolitan of Moscow, replacing his friend and mentor, Filaret, who had died. While there, he undertook revisions of many Church texts that contained errors, raised funds to improve the living conditions of priests and established a retirement home for priests.
Innocent died on March 31, 1879. He was buried on April 5, 1879, at Troitse-Sergiyeva Lavra

h/t Orthodox Wiki

One Word at a Time ~ Healing

Some years ago actor Steve Martin appeared in a film about a preacher who went around the country side setting up a tent and holding an old fashioned revival meeting. People came from all over the place to see and hear him and the music. At the end of the service he would call people up on the stage and heal them. The only problem, he was a fake and he was doing this to defraud people of their hard earned cash.
I believe in the power of healing, I have seen it in my own life, and I know many readers will be able to tell stories of how healing has worked in their own life as well. Healing is something as old as history. Jesus and His apostles healed people and healing has been part of the church since the start.
People email me and ask me to pray for this person to be healed or that person to be healed and I am happy to do this. I offer their names each day in my prayer and ask God not for healing, but that His will be done. Ah that is the secret His will be done!
I think this is the hardest part of asking God for anything. We must be willing to accept the will of God if we ask Him for something. It is hard to explain God’s will and maybe we are not meant to understand His will in our life, but our prayer should be for His will to be done in our lives.
God does not allow us to get sick. Sickness is due to our fallen nature as human beings and perhaps because of some choice that we made at some point in our lives. God does not control our every movement and is not responsible when something goes wrong. When we pray for ourselves or for others we simple need to ask that His will be done.
We are all in need of healing. Each and every one of us is broken in some way or the other. We all have the illness of sin that comes with being human. Due to the sin of our first parents we have the inclination to sin. We are not born bad, nor is anyone evil to the core. All of us are born with the light of Christ in us, it is just hidden in there and we need to allow it to shine. It is hidden under our sin and we need to be healed from that.
In our Orthodox Christian tradition we have the blessing of Sacramental Confession. This gives us the opportunity to stand before God, and another human being, and confess what we have done. Absolution is given, but not by the power of the priest, the forgiveness does not come from the priest but from God. This is a time for healing. Standing naked and exposed before God and another human and telling our deep dark secrets can be healing. It is also a time for counsel from the priest; perhaps a single word or a thought is exchanged. The knowledge that one is forgiven, and give the assurance by another person that you are forgiven, helps to heal the soul.
What is it that you need to be healed from? Ask God for His will to be done in your life. Turn it over to Him and be happy with the answer.

Bullying

Yesterday I wrote a post about the Orthodox Church position on homosexuality. This post was inspired in part by the deaths of kids because of the fact that they are gay. I took some heat for not condemning the bullying but that was not part of the post just the inspiration behind it.
Bullying is wrong not matter what the reason is. Plain and simple bullying is hate and hate is a sin plain and simple. Bullying comes from pride, as all sin does, pride that we know better than the person we are bullying. We bully, most of the time, not to put the other person down, but to make our own weak self feel better.
Recently there have been several cases of kids being bullied because they are gay. Many of these cases have led to the death of the person being bullied by their own hand. I do not consider these death suicides but murder. These kids were murdered by the ones who did the bullying.
This past week it came to light that an Assistant District Attorney has been cyber bullying someone who is know to be gay. This DA has set up a website and stalks the person on the internet. He claims free speech and claims that he is doing it on his own time so it is protected speech. As I have said may times before on these very pages, freedom of speech comes with a moral responsibility that we use that speech for appropriate means. Stalking and bullying are wrong.
Jesus teaches in the Gospels that we must love everyone. We must love our neighbor as ourselves. I firmly believe that we will be judged more by how we have or have not treated each other then we will for any other reason. How we treat our neighbor, who is everyone by the way, directly reflects how we think about ourselves as people. The entire Gospel message is about love, all of Christian Doctrine and Dogma can be boiled down to love, love of God and love of neighbor.
Bullying is hate and hate is not and energy that comes from God. Hate is an energy that comes from the evil one and we Christians should have no part in anything the evil has to offer. God = Love plain and simple.
Time for people to stand up against the bullies and say no more. I don’t care what the reason is the bullying is taking place, it is never and will never be right or Christian.

Orthodoxy and Homosexuality

The past few weeks have seen the number of young people being targeted for their homosexual identity then it has in years past. Recently TV personality Ellen Degeneris, herself a lesbian, posted a video about the bullying of people who are different then the rest of us. I posted this video to my Facebook page and received a variety of responses. I thought it would be helpful to review the Orthodox Christian position on Homosexuality.
I know this will be hurtful to many of my readers and please know that I do not wish to cause you any harm but the truth of the teachings of the Orthodox Church are time tested. The Church does not nor should not, conform to society. It is the Churches role to conform society to the way of Jesus Christ. It is also the Churches role and responsibility to point out sin and make a way for reconciliation with people to Christ and His Church. Jesus loves everyone regardless of their sin, but our sin separates from Him and His desire is that all be reconciled to Him and His Church.
As I have said before, since there is no one single head that speaks for the Orthodox Church it is difficult to come up with a clear statement one way or the other. Also, I do not speak for the Orthodox Church or even my Archdiocese; these words are my interpretation of church teaching. These are also the words of the Orthodox Christian Priest. I make no reference to what other churches believe or do not believe. If you wish further clarification I suggest you seek out your own priest.
The bulk of this will come from the book, Contemporary Moral Issues Facing the Orthodox Christian by Fr. Stanley Harakas.
A distinction needs to be made between the homosexual person and homosexual acts. The Orthodox Church has a long and clearly articulated position on homosexual acts but a position on homosexuality is difficult to come by. From the Encyclopedia of Bioethics Vol. 2 p. 671 comes this definition of the homosexual person that will aide us in our conversation.
“Homosexuality is… a predominant, persistent, and exclusive psychosexual attraction toward members of the same sex. A homosexual person is one who feels sexual desire for and a sexual responsiveness to persons of the same sex and who seeks or would like to seek actual sexual fulfillment of this desire by sexual acts with a person of the same sex.”
The Orthodox Church considers the homosexual act morally wrong. Homosexual acts, along with all other expressions of wrongful sexual expression, to include fornication, adultery, prostitution, incest, bestiality, masturbation would be considered the wrongful expression of sex and therefore morally wrong. The only proper place for sexual expression is in marriage.
The evidence from Old and New Testaments as well as the writing of the Church Fathers and Mothers clearly state that homosexual acts are morally wrong.
“If there is a man that lies with males as those be with a woman, both of them have committed a detestable act.” (Leviticus 20:13)
“Their women exchanged the natural functions for that which is unnatural, and in the same way the men abandoned the natural function of women and burned in their desire towards one another, men with men, committing indecent acts…” (Romans 1:24-28)
All of this points towards the fallen nature of man and the depraved passions of man in the fallen state.  We must work to turn away from the passions and configure our life towards Christ.
“Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither the immoral, nor idolaters, nor adulterers, nor homosexuals, nor thieves, nor the greedy, nor drunkards, nor revilers, nor robbers will inherit the Kingdom of God.” (1 Corinthians 6:9-10)
The patristic tradition is also clear in the judgment. From the Didache of the Twelve Apostles in the 2nd century, through the writings of St. Basil, St. John Chrysostom, Blessed Augustine, St Gregory of Nyssa. The 6th century Code of Justinian, the cannons of St. John the Faster to the Standing Conference of Canonical Orthodox Bishops in America in March of 1978, the teaching of the Orthodox Church is consistent and unvarying, homosexual acts are immoral and wrong.
In the terminology of the Church the attraction of one person to another person of the same sex is called a passion. It is a wrongful orientation of our desires. Passions come in many forms and are directed away from many things. Self – pride, money – greed, food – gluttony, extra marital sex partners – lust, others property – theft to name a few. It is our common spiritual and moral struggle against sin in all forms that we work together to fight temptation and overcome the passions.
The Church offers many spiritual tools in fighting the passions to include, worship, fasting, the Sacrament of Confession, reading of Scripture and Patristic works and spiritual counseling. This passion of homosexuality is no different then the other passions and the church need to exercise care and concern for all those who are battling the passions no matter what the passion.
With all of this said, and in light of my opening statement the Orthodox Church supports the guarantees to the basic rights due all persons, life and dignity, liberty, basic needs and access to them. However the Orthodox Church cannot support any action that would allow for the public display of homosexuality to include marriage. “The overt practice of homosexuality, its public acceptance as an ‘alternative life-style’, the effort to make prideful that which is shameful are condemned by the Orthodox Church and seen as a severe attack on the family.” (Harakas 95)
The general position then of the Orthodox Church can be summed up in the statement from SCOBA issued on March 7, 1978:
“The Christian family is currently subject to serious negative pressures from secular elements in our society. Such are the extensive campaigns of self-proclaimed homosexuals, both individually and collectively, to obtain recognition of their life-styles as being of equal worth with marriage and the home. Without wishing to penalize anyone who deserves sympathy and pastoral assistance from the Christian community because of physical or emotional personality states over which they have no control, the Standing Conference of Canonical Orthodox Bishops in the Americas reiterates the clear directives of scriptures and tradition which condemn voluntary homosexual acts as sinful and forbidden and detrimental to the existence of the Christian home. Persons who embrace homosexual life-styles are not qualified to teach children or act as spiritual leaders.”

19th Sunday After Petecost ~ Love Your Enemies

The Lord said, “And as you wish that men would do to you, do so to them. If you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. And if you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again. But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for he is kind to the ungrateful and the selfish. Be merciful, even as your Father is merciful.” Luke 6:31-36
This is one of if not the most difficult passages of Scripiture that we face in the normal readings of the year in the Orthodox Church. Jesus clearly is telling us that we must love our enemies. He does not suggest that we do this he, dare I say, commands us to do this.
The question we need to ask is how do we know whether we abide in God and is sincere in our Christian Faith? The answer to this question comes from an annynmous Russian saint. “Where there is love for one’s enemies, there God also is.” We must do this as difficult as it may be we must love our enemies.
A hostile person hates because he fears you will strike him so he strikes first. The last thing that he expects from you is love, so love him. Charm and disarm is the best course of action. Love is the only thing that can destroy hostility. We need to love our enemies because he is first of all an enemy to himself. The very fact that this person dislikes you could simply mean that he needs you. His soul is warped by his hatred of you, and you alone can warm him and free him. They simply need someone to love them. Love is the only thing capable of transforming and enemy into a friend. Returning hate only multiplies hate, only love can break the cycle of hate.
So how do we make this love possible? What are some steps that we can take?
First we have to love God. When asked what the commandments are Jesus responded with Love the Lord your God with all your heart and all your soul and love your neighbor as yourself. We first need to love God so we can have the capacity to love others. When we make room for God in our hearts through love of Him, then we will have the capacity to love others. If we truly love God and know Him as our Lord and Savior then our heart will be predisposed to love others including our enemy.
Secondly we should do good those those who hate you. In the Divine Liturgy we pray for those who loves us and those who hate us. St. Paul tells the Romans to overcome evil with good. We must take the first step. We must reach out to those who hate us. If they hit us we must offer them the other cheek. If we find that it is not working then we need to double the dose and keep working at it. Love concours all!
Third, pray for those who persecute you. No where in Scripture does it say that being a Christian will be easy. In fact in several places Jesus warns of the persecution we will face as Christians and that we must take up our cross. The highest privledge we can offer another is to pray for them. To offer to take their needs to God in prayer is a wonderful thing that even the oldest of us can do. Asking for prayer and then praying for someone is important and a simple example of love.
Fourth, look for some good in the person. No one is evil to the core and there is always some good in that person. Bishop Melchizedek of Pittsburgh said recently, “Imagine the most despicable person you can think of, then on day of judgement you look up and you will have to see that face for all eternity.” No one is intrinsically evil, only their actions are evil. We are all created in the image and likeness of God and have the Divine Spark. We need to find what is good in that person and use that to compliment them. Again do this with love and watch what happens. People like to be complimented and what does it cost you to be charitable to someone.
The last and hardest of all is to develop the capacity to forgive. If loving your enemy is not hard enough we must also be able to forgive. In the Lord’s prayer we pray to forgive us our tresspasses as we forgive those who tresspass against us. In order for us to be forgiven we need to be able to forgive, again not an easy thing to do. But, with God all things are possible. Through prayer and the power of the Holy Spirit we can develop this capacity to forgive. Jesus would not ask this of us if we were not capable of carrying out his commands. Jesus knows us, He knows our thoughts and He knows what we are capable of doing and not doing. Most times we do not forgive because we do not know how to forgive. We are afraid to walk up to the person who has harmed us and say to them, “I forgive you!” This leaves us open and vulnerable and we do like to be in that position, ever. Forgiveness begins with ourselves. Forgiveness begins deep inside ourselves, the place where God dwells in each if us. We need to be able to access this point and forgive ourselves, deep inside. We must be able to forgive ourselves then we will be able to forgive others.
Hatred is destructive and no good can come from hate. Nothing good can come from hate. Hate is not an energy that come from God. Hate comes from the evil one and we have no room for the evil one. Hatred allows the evil to take root in our soul and darken it. Use the example of Jesus on the Cross who forgave those who had just crucified Him. “Father forgive them for they know not what they do!” It is never too late to forgive someone. But why wait?
“But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High; for he is kind to the ungrateful and the selfish. Be merciful, even as your Father is merciful.”

Preachers Institute and Academy of Preachers enter National Partnership

The Preachers Institute, the world’s premier Orthodox Christian homiletics resource, has become a national partner with the Academy of Preachers.
The Academy of Preachers is an ecumenical initiative launched through a generous grant from the Lilly Endowment and energized by the conviction that Gospel preaching is a vocation of public and social significance, a calling worthy of the very best and brightest young people.
“In our mission to promote and advance superior preaching in the Orthodox Church, we are very happy to make this partnership with the Academy. We are very hopeful that this will provide an opportunity for more Orthodox youth and young adults to hone their preaching skills with confidence, and ignite their desire to spread the Gospel,” said Fr. John A. Peck, director of the Preachers Institute.
Both groups are driven by a strong conviction that Gospel preaching is a vocation of enormous social significance.
“Our mission is to identify, network, support and inspire young people in their call to gospel preaching. You are the first Orthodox entity to become a partner; I hope not the last. I am eager for you to come to Louisville with your Orthodox preachers.”
said Dwight A. Moody, founder and president of the Academy of Preachers.
Last year, the Academy of Preachers hosted the first ever festival of young preachers. 92 young preachers from 41 institutions in 21 states came to Louisville, KY and preached about Jesus. Included in the gathering were Catholic, Evangelical, Pentecostal, and Protestant preachers. It may be the most ecumenical initiative in American Christianity today. There was one Orthodox participant.
“We had one last year but we need more. We do not critique the theology, preaching style, or denominational loyalties of any young preacher. We do not deal with ordination or liturgical issues. We simply require that a young preacher have a sponsoring congregation or institution and be accompanied by a preaching mentor,” said Moody.
The most powerful element of the Festival of Young Preachers and the Summer Preaching Camps is the peer inspiration that creates webs of friendships and partnerships.
“This partnership will benefit both Orthodox preachers and heterodox preachers, as we learn more helping, and being helped by, each other,” said Peck.
“We need your influence. God bless you. We will make wonderful partners,” said Moody.
More information can be found at http://preachersinstitute.com.
Those interested in becoming Young Preachers, or in supporting the participation of young Orthodox men and women in the Festival of Preachers should contact Fr. John A. Peck at frjohn (at) preachersinsitute.com.
To request a registration packet for the 2011 National Festival of Young Preachers, Click Here.
error: Content is protected !!