St. Nikolai of Zhicha

Recently, I visited the museum at St. Tikhon’s Seminary in Pennsylvania. If you have a chance to visit I highly recommend the visit. The museum traces American Orthodoxy from Ellis Island to the present day. One of the exhibits that caught my eye was the little section of Bishop Nikolai Velimirović former dean at the Seminary. It would appear that he died under very unusual circumstances. Some would say he was murdered.

March 18th is the Anniversary of his death and so I post below information on this saint from Orthodoxwiki.

Nikolaj Velimirović was born in the small village of Lelich in Western Serbia. He attended the Seminary of St. Sava in Belgrade and graduated in 1905. He obtained doctorates from the University of Berne (1908), while the thesis was published in German in 1910, whereas the doctor’s degree in philosophy was prepared at Oxford and defended in Geneva (Filosofija Berklija – Berkeley’s Philosophy, in French) in 1909. At the end of 1909 he entered a monastic order. In 1919, then Archimandrite Nikolai was consecrated Bishop of Žiča in the Church of Serbia.

In April 1915 (during WWI) he was delegated to England and America by the Serbian Church, where he held numerous lectures, fighting for the unison of the Serbs and South Slavic peoples. At the beginning of 1919 he returned to Serbia, and in 1920 was posted to the Ohrid archbishopric in Macedonia, where in 1935, in Bitola he reconstructed the cemetery of the killed German soldiers.

During the Second World War in 1941 Bp. Nikolai was arrested by the Nazis in the Monastery of Žiča (which was soon afterwards robbed and ruined), after which he was confined in the Monastery of Ljubostinja (where, on the occasion of mass deaths by firing squad, he reacted saying: “Is this the German culture, to shoot hundred innocent Serbs, for one dead German soldier! The Turks have always proved to be more just…”). Later, this “new Chrysostom” was transferred to the Monastery of Vojlovica (near Pančevo) in which he was confined together with the Serbian patriarch, Gavrilo (Dožić) until the end of 1944.

On December 14, 1944 he was sent to Dachau, together with Serbian Patriarch Gavrilo, where some sources, especially the standard Church references, record that he suffered both imprisonment and torture.

After the War he left Communist Yugoslavia and immigrated as a refugee to the United States in 1946 where he taught at several Orthodox Christian seminaries such as St. Sava’s Serbian Orthodox Seminary in Libertyville, Illinois and St. Tikhon’s Orthodox Theological Seminary and Monastery in South Canaan, Pennsylvania (where he was rector and also where he died) and St. Vladimir’s Orthodox Theological Seminary now in Crestwood, New York. He died on March 18, 1956.

On May 19, 2003, the Holy Assembly of Bishops of the Serbian Orthodox Church, with one heart and one voice, unanimously decided to enter Bishop Nicholai (Velimirovic) of Ohrid and Ziča into the calendar of saints of our Holy Orthodox Church.

St. Nikolai Velimirovich is often referred to as Serbia’s New Chrysostom. St. John Maximovitch, who had been a young instructor at a seminary in Bishop Nikolai’s diocese of Ohrid, called him “a great saint and Chrysostom of our day [whose] significance for Orthodoxy in our time can be compared only with that of Metropolitan Anthony (Khrapovitsky). … They were both universal teachers of the Orthodox Church.”

Troparion (Tone 8)
O golden-tongued preacher proclaiming the risen Christ,
Everlasting guide of the cross-bearing Serbian people,
Resounding harp of the Holy Spirit, and dear to monastics who rejoice in you,
Pride and boast of the priesthood, teacher of repentance, master for all nations,
Guide of those in the army of Christ as they pray to God,
Holy Nicholas teacher in America and pride of the Serbian people,
With all the saints, implore the only Lover of mankind
To grant us peace and joy in his heavenly kingdom!

National Health Care Debate: Pro Life

With the national health care debate in full swing again, and a vote perhaps this weekend, I have been pondering what it means to be pro life.

We hear this term used on the blogs and on the news, but what does it mean? I submit it means different things to different people. To some it means anti abortion and to others it means everything in between. I consider myself pro life and therefore I am concerned with life along the whole spectrum of its existence.

The Orthodox Church teaches that life begins at the moment of conception. The new life is created in the image and likeness of God and is imbued with a soul. This is an absolute teaching of the Church. However, the church also would say that termination of this life is possible under certain circumstances.

St. Basil the Great, in his 8th canon states, “Those who give potions for the destruction of the child conceived in the womb are murderers; as are they who take the poisons which kill the child.” Sounds pretty absolute to me. Well nothing is very cut a dried and abortion is a very complex issue.

According to Fr. Stanley Haraks in his book, “Contemporary Moral Issues Facing the Orthodox Christian,” he allows for certain exceptions. Fr. Harakas is the for most writer on the topic of ethics and morality in the Orthodox Church, and although we do not speak with a single voice, Fr. Harakas comes close.

“When the life of the mother is in jeopardy due to her pregnancy, then as exception to the prohibition on abortion may be allowed.”

“In case of rape or incest, due to the unnatural and often violent character of these crimes, as well as the danger of disease, it is urged that medical procedures take place to flush out the sperm before fertilization or implantation can occur.”

The key here is that this must take place within 3 days. Current medical science says it takes three days after impregnation for fertilization and implantation to occur. Drugs and medical procedures can be used prior to this to prevent fertilization and implantation. But only in the case cited above. No other exception can be used.

But, the pro life message is more, and has to be more than just about anti abortion. Yes this is a big one because if life is not born then the rest will not matter. But the Orthodox Church teaches that we must respect life from conception to its natural end.

I would say that means we need to be concerned about topics like health care, education, poverty, homelessness, war, crime, prisons, etc. anything that would affect life along the spectrum.

So the question is, can we overlook one moral situation for another? Can we support the present health care legislation with it’s coverage for abortion to be able to provide health care? Forget the political question and the economic question we can address those another time.

Access to health care is important to sustain life. I will say however, that we do not have a fundamental right to health care, but this nation is one of the richest on earth and we should be able to provide health care to its citizens at reasonable cost.

It is my understanding that the abortion provision is not abortion on demand but will provide coverage for emergency abortions only and the bill will open the health care door to more than 30 million uninsured Americans. That is hard to overlook.

Is it a perfect bill, no bill is perfect. You get the best bill you can in place and then work on it after. This bill invests in preventive care, will take away the ability of an insurance company to deny coverage based on pre-existing conditions and will invest in community health centers that will aid the most vulnerable in our society, poor women and children.

I know it is all politics. The Republicans do not want this bill to pass so they can run on the issue in the fall, and the Democrats want it to pass for the same reason. The time has come for us to act and in this case I would have to say, as bad as this will sound, the needs of the many out weigh the needs of the few. It is morally reprehensible that people in this country, the greatest country on the face of the earth, do not have access to proper health care.

Yes I do believe that we can over look one moral issue for another, and this is it. Jesus teaches that we must love our neighbor as our self. That means we need to be concerned for the poor and vulnerable in our society.

If the churches do their job, and teach their people about abortion then the funding provision will not matter. We cannot shirk our responsibility on this issue. I know I will not.

Sava on a Rolla

Bishop Savas, the Director of the Office of Society and Culture of the Greek Orthodox Archdiocese of America, is blogging again. He is traveling with an OCF group to the Holy Land and he is keeping a travel log.

Check it out, it is well worth the read.

Orthodox Monasticism ~ Degrees of Monks

Novice lit. “one under obedience”—Those wishing to join a monastery begin their lives as novices. After coming to the monastery and living as a guest for not less than three days, the abbot or abbess may bless the candidate to become a novice. There is no formal ceremony for the clothing of a novice, he or she simply receives permission to wear the clothing of a novice. In the Eastern monastic tradition, novices may or may not dress in the black inner cassock (Greek: Anterion, Eisorasson; Slavonic: Podriasnik) and wear the soft monastic hat (Greek: Skoufos, Slavonic: Skufia), depending on the tradition of the local community, and in accordance to the abbot’s directives. The inner-cassock and the skoufos are the first part of the Orthodox monastic habit. In some communities, the novice also wears the leather belt. He is also given a prayer rope and instructed in the use of the Jesus Prayer.

If a novice chooses to leave during the period of the novitiate, no penalty is incurred. He may also be asked to leave at any time if his behaviour does not conform to the monastic life, or if the superior discerns that he is not called to monasticism. When the abbot or abbess deems the novice ready, he is asked if he wishes to join the monastery. Some, out of humility, will choose to remain novices all their lives. Every stage of the monastic life must be entered into voluntarily.

Rassophore lit. “Robe-bearer”—If the novice continues on to become a monk, he is clothed in the first degree of monasticism at a service at which he receives the tonsure. Although there are no formal vows made at this point, the candidate is normally required to affirm his commitment to persevere in the monastic life. The abbot will then perform the tonsure, cutting a small amount of hair from four spots on the head, forming a cross. He is then given the outer cassock (Greek: ρασσον, Rasson, Exorasson, or Mandorrason; Slavonic: рясса, Riassa), an outer robe with wide sleeves, from which the name of Rassophore is derived. He is also given a kamilavkion, a cylindrical brimless hat, which is covered with a veil called an epanokamelavkion. (These are separate items in the Greek tradition, but in the Russian tradition the two are stitched together and the combination is called a klobuk.) If he has not previously received it, a leather belt is fastened around his waist. His habit is usually black, signifying that he is now dead to the world, and he receives a new name.

Although the Rassophore does not make formal vows, he is still morally obligated to continue in the monastic estate for the rest of his life. Some will remain Rassophores permanently without going on to the higher degrees.

Stavrophore lit. “Cross-bearer”—The next level for Eastern monastics takes place some years after the first tonsure when the abbot feels the monk has reached an appropriate level of discipline, dedication, and humility. This degree is also known as the Little Schema, and is thought of as a “betrothal” to the Great Schema. At this stage, the monk makes formal vows of stability of place, chastity, obedience and poverty. Then he is tonsured and clothed in the habit, which in addition to that worn by the Rassophore, includes the paramandyas (Greek: παραμανδυας; Slavonic: параманъ, paraman), a piece of square cloth worn on the back, embroidered with the instruments of the Passion, and connected by ties to a wooden cross worn over the heart. The paramandyas represents the yoke of Christ. Because of this addition he is now called Stavrophore, or Cross-bearer. He is also given a wooden hand cross (or “profession cross”), which he should keep in his icon corner, and a beeswax candle, symbolic of monastic vigilance the sacrificing of himself for God. He will be buried holding the cross, and the candle will be burned at his funeral. In the Slavic practice, the Stavrophore also wears the monastic mantle, which symbolizes 40 days of the Lord’s fasting on the Mountain of Temptation. The rasson worn by the Stavrophore is more ample than that worn by the Rassophore.

After the ceremony, the newly-tonsured Stavrophore will remain in vigil in the church for five days, refraining from all work, except spiritual reading. Currently, this vigil is often reduced to three days. The abbot increases the Stavrophore monk’s prayer rule, allows a more strict personal ascetic practice, and gives the monk more responsibility.

Great Schema Monks whose abbot feels they have reached a high level of spiritual excellence reach the final stage, called the Great Schema. The tonsure of a Schemamonk or Schemanun follows the same format as the Stavrophore, and he makes the same vows and is tonsured in the same manner. But in addition to all the garments worn by the Stavrophore, he is given the analavos (Slavonic: analav) which is the article of monastic vesture emblematic of the Great Schema. For this reason, the analavos itself is sometimes itself called the “Great Schema”. It drapes over the shoulders and hangs down in front and in back, with the front portion somewhat longer, and is embroidered with the instruments of the Passion and the Trisagion. The Greek form does not have a hood, the Slavic form has a hood and lappets on the shoulders, so that the garment forms a large cross covering the monk’s shoulders, chest, and back. Another piece added is the Polystavrion or “Many Crosses”, which consists of a cord with a number of small crosses plaited into it. The polystavrion forms a yoke around the monk and serves to hold the analavos in place, and reminds the monastic that he is bound to Christ and that his arms are no longer fit for worldly activities, but that he must labor only for the Kingdom of Heaven. Among the Greeks, the mantle is added at this stage. The paramandyas of the Megaloschemos is larger than that of the Stavrophore, and if he wears the klobuk, it is of a distinctive thimble shape, called a koukoulion, the veil of which is usually embroidered with crosses.

The Schemamonk also shall remain some days in vigil in the church. On the eighth day after Tonsure, there is a special service for the “Removal of the Koukoulion.”

In some monastic traditions the Great Schema is never given or is only given to monks and nuns on their death bed, while in others, e.g., the cenobitic monasteries on Mount Athos, it is common to tonsure a monastic into the Great Schema only 3 years after commencing the monastic life.

St. Patrick’s Breastplate

I bind unto myself today
the strong Name of the Trinity,
by invocation of the same,
the Three in One, and One in Three.
I bind this day to me for ever,
by power of faith, Christ’s Incarnation;
his baptism in Jordan river;
his death on cross for my salvation;
his bursting from the spicèd tomb;
his riding up the heavenly way;
his coming at the day of doom:
I bind unto myself today.

I bind unto myself the power
of the great love of cherubim;
the sweet “Well done” in judgment hour;
the service of the seraphim;
confessors’ faith, apostles’ word,
the patriarchs’ prayers, the prophets’ scrolls;
all good deeds done unto the Lord,
and purity of virgin souls.

I bind unto myself today
the virtues of the starlit heaven
the glorious sun’s life-giving ray,
the whiteness of the moon at even,
the flashing of the lightning free,
the whirling wind’s tempestuous shocks,
the stable earth, the deep salt sea,
around the old eternal rocks.

I bind unto myself today
the power of God to hold and lead,
his eye to watch, his might to stay,
his ear to hearken, to my need;
the wisdom of my God to teach,
his hand to guide, his shield to ward;
the word of God to give me speech,
his heavenly host to be my guard.

Christ be with me,
Christ within me,
Christ behind me,
Christ before me,
Christ beside me,
Christ to win me,
Christ to comfort
and restore me.
Christ beneath me,
Christ above me,
Christ in quiet,
Christ in danger,
Christ in hearts of
all that love me,
Christ in mouth of
friend and stranger.
I bind unto myself today
the strong Name of the Trinity,
by invocation of the same,
the Three in One, and One in Three.
Of whom all nature hath creation,
eternal Father, Spirit, Word:
praise to the Lord of my salvation,
salvation is of Christ the Lord.

Words: attributed to St. Patrick (372-466);
trans. Cecil Frances Alexander (1818-1895), 1889

Catholic Bishops on Health Care Reform

Since not one of the Orthodox Bishops in the United States has commented or taught on the present health care legislation, only the biggest social issue of the day, I will post below what the US Conference of Catholic Bishops has to say.

The Cost is too High; the Loss is too Great

The Catholic Bishops of the United States have long and consistently advocated for the reform of the American health care system. Their experience in health care and in Catholic parishes has acquainted them with the anguish of mothers who are unable to afford prenatal care, of families unable to ensure quality care for their children, and of those who cannot obtain insurance because of preexisting conditions.

Throughout the discussion on health care over the last year, the bishops have advocated a bipartisan approach to solving our national health care needs. They have urged that all who are sick, injured or in need receive necessary and appropriate medical assistance, and that no one be deliberately killed through an expansion of federal funding of abortion itself or of insurance plans that cover abortion. These are the provisions of the long standing Hyde amendment, passed annually in every federal bill appropriating funds for health care; and surveys show that this legislation reflects the will of the majority of our fellow citizens. The American people and the Catholic bishops have been promised that, in any final bill, no federal funds would be used for abortion and that the legal status quo would be respected.

However, the bishops were left disappointed and puzzled to learn that the basis for any vote on health care will be the Senate bill passed on Christmas Eve. Notwithstanding the denials and explanations of its supporters, and unlike the bill approved by the House of Representatives in November, the Senate bill deliberately excludes the language of the Hyde amendment. It expands federal funding and the role of the federal government in the provision of abortion procedures. In so doing, it forces all of us to become involved in an act that profoundly violates the conscience of many, the deliberate destruction of unwanted members of the human family still waiting to be born.

What do the bishops find so deeply disturbing about the Senate bill? The points at issue can be summarized briefly. The status quo in federal abortion policy, as reflected in the Hyde Amendment, excludes abortion from all health insurance plans receiving federal subsidies. In the Senate bill, there is the provision that only one of the proposed multi-state plans will not cover elective abortions – all other plans (including other multi-state plans) can do so, and receive federal tax credits. This means that individuals or families in complex medical circumstances will likely be forced to choose and contribute to an insurance plan that funds abortions in order to meet their particular health needs.

Further, the Senate bill authorizes and appropriates billions of dollars in new funding outside the scope of the appropriations bills covered by the Hyde amendment and similar provisions. As the bill is written, the new funds it appropriates over the next five years, for Community Health Centers for example (Sec. 10503), will be available by statute for elective abortions, even though the present regulations do conform to the Hyde amendment. Regulations, however, can be changed at will, unless they are governed by statute.

Additionally, no provision in the Senate bill incorporates the longstanding and widely supported protection for conscience regarding abortion as found in the Hyde/Weldon amendment. Moreover, neither the House nor Senate bill contains meaningful conscience protection outside the abortion context. Any final bill, to be fair to all, must retain the accommodation of the full range of religious and moral objections in the provision of health insurance and services that are contained in current law, for both individuals and institutions.

This analysis of the flaws in the legislation is not completely shared by the leaders of the Catholic Health Association. They believe, moreover, that the defects that they do recognize can be corrected after the passage of the final bill. The bishops, however, judge that the flaws are so fundamental that they vitiate the good that the bill intends to promote. Assurances that the moral objections to the legislation can be met only after the bill is passed seem a little like asking us, in Midwestern parlance, to buy a pig in a poke.

What is tragic about this turn of events is that it needn’t have happened. The status quo that has served our national consensus and respected the consciences of all with regard to abortion is the Hyde amendment. The House courageously included an amendment applying the Hyde policy to its Health Care bill passed in November. Its absence in the Senate bill and the resulting impasse are not an accident. Those in the Senate who wanted to purge the Hyde amendment from this national legislation are obstructing the reform of health care.

This is not quibbling over technicalities. The deliberate omission in the Senate Bill of the necessary language that could have taken this moral question off the table and out of play leaves us still looking for a way to meet the President’s and our concern to provide health care for those millions whose primary care physician is now an emergency room doctor. As Pope Benedict told Ambassador to the Holy See Miguel H. Diaz when he presented his credentials as the United States government’s representative to the Holy See, there is “an indissoluble bond between an ethic of life and every other aspect of social ethics.”

Two basic principles, therefore, continue to shape the concerns of the Catholic bishops: health care means taking care of the health needs of all, across the human life span; and the expansion of health care should not involve the expansion of abortion funding and of polices forcing everyone to pay for abortions. Because these principles have not been respected, despite the good that the bill under consideration intends or might achieve, the Catholic bishops regretfully hold that it must be opposed unless and until these serious moral problems are addressed.

A Friend in Need

A good friend and fellow blogger is in need of some prayers and some help. It seems one of our local town politicians does not like the flavor of his political blog and has filed a complaint against him with the police. I find this just crazy. I will let him tell you in his own words. Here is a link to the blog article about what is going on.

This has caused him no amount of stress for him and his family. I would say that if you are a public figure you need to be ready for criticism and having your record exposed and a journalist, blogger, or anyone else has a right to talk about it. Now we have to be responsible but we do have the right.

Expanded Feed

At the urging of a loyal reader I have extended the RSS Feed. So for those of you who read these pages in the reader like Google Reader, you will now see the entire post.
Enjoy!
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