CALLED TO HOLINESS — 20170604

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In the last issue of this article I raised the issue of unconditional love of others. After I did that I realized that it is important for us to also realize that this admonition by Christ presupposes that we also “unconditional love ourselves.” As I thought about this subject I realized that we can consider this exhortation of Jesus as beyond our ability IF we don’t also unconditionally love ourselves.

Think about what Jesus said. He said, love your neighbor as yourself. If you don’t love yourself, you can never love your neighbor. Of course we never really consider this point. There is always a presumption that we love ourselves. This, of course, is not always true. We cannot truly love ourselves if we feel that we are not worthy of being loved.

I find that many people really don’t love themselves. They have this feeling that they are not good enough or per-fect enough and, therefore, cannot love themselves.

I also find, however, that people love themselves and only want to indulge themselves, believing that they are deserving of all things in this world. It is a false love of self and usually covers up a deep sense of true unworthiness. Love of self means that I understand myself and see myself as God sees me. True love of self means I have a realistic understanding of who I am in the sight of God. It means recognizing my strengths and my weaknesses. All of us have certain weaknesses. We are not perfect nor does God expect us to be perfect. BUT, we have to be able to recognize ourselves as we are. That is true self love.

It seems to be a truth that if I cannot find the strength to love myself unconditionally, I can never love others unconditionally. Love others as your self. When I cannot truly love others, it usually means that I truly do not love myself. Think about this!

The Divine Liturgy and Our Worship of God — 20170604

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As I shared in the article, originally the Church remembered what Jesus did at the Last Supper in the practice of Christian Suppers. He established a way to fulfill His promise to be with His friends unto the end of time. Abuses, however, soon crept in, especially among gentile converts, whose previous background included only religion-sponsored meals that were a pretext for merry-making and, of course, drunkenness. This happened at Corinth. Paul’s words of reproof thunder down through the centuries. He truly condemns, not the meal itself, but the shocking selfishness of the participants who ate their own provisions, leaving nothing for the poor and even at times ending in real and true drunkenness.

Later, the meal was separated from the Eucharistic celebration, perhaps because of abuses or on account of the increased number of participants. With the tables removed, a room could accommodate many more people. Only one table remained, at which the bishop or presbyter presided. This now became the focal point known as the Lord’s table,” – the altar or, in our Church, known as the throne of God. Instead of reclining or sitting at supper, the worshippers stood for the whole service, “gathered together for the one common Eucharist”. Therefore, deprived of most characteristics of a meal, the independent Eucharist service lost its original designation as “the Lord’s Supper,” or “the Breaking of Bread,” and became known as Eucharistia (The prayer of thanksgiving to the Father. The words of Jesus were then inserted together into this with an invocation to the Spirit). It could now be held at any time of day. Mornings began to be favored, probably for symbolic reasons, in order to have Christ the Sun of Justice and Truth come upon the altar as the natural sun arose in the East.
Since the service was now brief, it usually was held immediately after the catechetical assembly, an instruction and prayer service modeled on the Morning Service (Matins) of the Jewish synagogue (and, on occasion, after baptisms, consecration of bishops and other events). Eventually, the special catechetical service was molded into one liturgical Eucharistia service. For years they were two services, the one open to all, including potential converts and penitents, the other, only for the faithful. (Remember, only converts could say the Creed and attend the Eucharistic Service).

The Spirituality of the Christian East — 20170604

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The Christian’s spiritual life (life in the Spirit) is intimately connected with the Church’s faith and worship. While we may consider them separately, we must know that they are essentially related, simply different aspects of the same reality. “Theology” (the study of God) for the Eastern Christian is not an abstract knowledge of the truth, but a knowledge flowing from a living experience of God – not from thought about Him or any logical consequences derived from intellectual analysis. Eastern Christianity does not see truth as primarily an intellectual reality deduced rationally, but as something experienced with the “eyes of the Spirit.” Theology that does not flow from and/or lead to a deep union with God is merely speculation and may be dangerous and harmful.

This is why, in the Eastern Tradition, only three saints are called “the Theologian”: SS. John the Apostle and Evangelist, Gregory Nazianzen and Symeon the “New” Theologian. Their writings reflect a deep personal union with God. They manifest a knowledge of the “heart” or “spirit” flowing from an experience of union with God.

Likewise, Liturgy must be understood as an experience of the divine realities – in particular a participation in the mystery of salvation. By the Holy Spirit, Jesus Christ prays and acts through His Body, the Church. As Christians participate in the Liturgy, they experience the “Truth” and come to “know” our God by experience and participate in the life of the Trinity, which the risen Christ communicates to them in and through the Spirit. Liturgical celebrations teach us the Church’s true theology. Our spirituality is a living out of this Theology, which is experienced and manifested in Liturgy. All are expressions of Tradition, and ongoing life in the Spirit, an experience of the same reality.
Think about this!

Reflections on the Scripture Readings for this Weekend — 20170604

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Our readings for this great feast of Pentecost are again taken from the Acts of the Apostles and from John’s Gospel. The reading from Acts recounts the actual occasion of the Descent of the Holy Spirit on the Apostles and the impact of that event. The reading from John’s Gospel relates two episodes of Jesus teaching during the days of the Feast of Booths (Sukkot).

Sukkot was one of the Three Pilgrimage Festivals which Israelites were commanded to make to the Jerusalem Temple. One of the meanings of Sukkot has religious significance since it commemorates Israel’s Exodus from bondage and its dependence on the will of God.

There is significance in relating this event on Pentecost since it summarizes what God’s incarnation means to humanity. Jesus has led us out of bondage to Death and has revealed a way of living that is in accord with God’s Spirit.

The two important Jesus quotes that John shares in his Gospel are:

If anyone thirsts, let him come to me; let him drink who believes in me. Scripture has it: ‘From within him rivers of living water shall flow.’ and I am the light of the world. No follower of mine shall ever walk in darkness; no, he shall possess the light of life.’

As you think about the first quote, you will recall that Jesus said these very same words to the Samaritan Woman at the well. These words were particularly poignant to people who lived in a desert environment. Water is absolutely essential for life. In saying this, Jesus shared how absolutely essential for the fullness of life His words are. I suspect that we who have an abundance of accessible water, don’t think about how life-giving the teachings of Jesus truly are. The more that we realize how essential His words are for the fullness of life, the more we will strive to live by them.

Indeed His teachings are filled with God’s Spirit – they can help us understand the meaning and purpose of this earthly life. This earthly life is give to us to help us grow in our likeness of Jesus – to become true children of our Heavenly Father. Life is given to us to help us transform ourselves in such a manner that we might be able to experience the fullness of life.
Do you truly believe that the purpose of
life is to grow in the likeness of Jesus?

A POTPOURRI OF RELIGIOUS IDEAS — 20170604

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I introduced the idea that PRAYER is the means that we humans have to encounter God. We should try and analyze this encounter carefully, because if we do not know the laws its follows we may let it slip away. It is always a mutual encounter. It is always a discovery not only of the other but of ourselves. It is always a relationship. Perhaps the best image for it is a stained glass window. The light shining through it shows up its design, its colors, its beauty and its meaning. But at the same time the window itself by its design, colors, beauty and meaning reveals for us the invisible light beyond it. Thus the window and the light are discovered in relationship to one another. Discovering God in his serene eternity and in the man of sorrows who was the incarnate word, is also a discovery of the greatness of man. When we discover the depths in man, we go beyond the front he presents to us and discover his destiny which is not individual but personal. This destiny makes him more than an example of humankind; it makes him the member of a mysterious body, the whole of mankind, which is where God’s presence is.

I wonder whether any of my readers have ever thought about this? Where is God discovered? In this creation, especially in humankind. It is His Spirit which dwells within each human person, calling them into existence. Even though they may not realize it and even though they may live and act in a way which is contrary to the presence of God’s Spirit in them, they never-the-less exist because God is within them. I know that many people find this had to believe and understand. Just because a person is unaware of God’s Spirit within them and just because a person does not act in accord with God’s Spirit within them, doesn’t mean that His Spirit isn’t there. The bad behavior of a person does not negate God’s Spirit within them. If His Spirit was not there, they would not be alive. This is important to think about. There is a lot of fuzzy thinking rampant in our world. A living person cannot drive out God’s Spirit within them because of their “bad” behavior. Their bad behavior, of course, blocks their awareness of God’s presence within them, calling them into real existence.

At the start, any man seeking this encounter with God is alone and must learn to recognize the existence of the other. This recognition must take place in a relationship and not in isolation. This is important. These are heavy thoughts. Think about them!

Reflections on the Scripture Readings for this Weekend — 20170528

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It seems that on this weekend that intervenes between the feast of the Ascension of Our Lord and the feast of Pentecost, both readings seem deal with the completion of the work of God: Acts recounts the words of Paul to the Priests of Miletus and John’s Gospel relates the “high priestly prayer” of Jesus.

In the prayer of Jesus, the words are addressed to the Father rather than the disciples, who only overhear. Although still in the world, Jesus looks on His earthly ministry as a thing of the past. Whereas Jesus has hitherto stated that the disciples could not follow Him, now He wishes them to be with Him in union with the Father. He is crossing the threshold of eternity.

In His prayer He states what eternal life is: “Eternal life is this: to know You, the only true God, and Him whom You have sent, Jesus Christ.” This gives us great insight into the meaning of Eternal Life, I believe. It quite directly states that Eternal Life is all about coming to a greater knowledge of Who God is rather than just immortality. Eternal Life deals with our understanding of our relationship with God. The fullness of life, eternal life, truly is ours when we see ourselves not just as mere creatures created by God but, rather, as the Temples of His Life and Spirit and, therefore, as His children, the heirs to His Kingdom.

Now the reality is that we can come to some understanding of our relationship with God during this lifetime. We can believe and profess that we are His children during this present lifetime, even though we may not fully understand the implications of this belief. That is why Jesus could preach: “Change your hearts and minds for the Kingdom of God is at hand.” Consider this! Indeed this present life is totally changed if we acknowledge that we are children of God. If we truly believe we are His children, we become more aware of how we think and behave. We “put on Christ”, that is His way of thinking and living, because we see Him as the first-born of the Father and the model of how humans should think and live. We begin to understand the meaning and purpose of this present earthly existence.

What is your belief about this present life? What is your belief about Eternal Life? Do you truly believe that we are already living this Eternal Life? These are questions I would recommend to your thoughts.

A POTPOURRI OF RELIGIOUS IDEAS — 20170528

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It is by prayer, gropingly at first, in the dawn of a new vision, that we seek and find God and ourselves in a co-relative way. Then later, when a clearer light has shown us what we can see of the invisible and the visible transfigured in the light of its own immensity and the eternity in God, prayer becomes a state. It also constantly remains a situation. While we are seeking, partly blind with partly restored sight, our first steps in prayer take the form of astonishment, fear that is reverent and a sense of sadness. We are truly astonished at the discovery of ourselves which is also the beginnings of knowledge of God. We are astonished to see the world open out towards God’s infinity. We are afraid, glad and terrified when we come into the presence of God’s holiness and beauty. We are also sad, both for ourselves and the world. It is sad to be blind, it is dad to be unable to live the fullness of our vocation, to be trapped again and again in our own limitations. It is sad to see our world without God, vacillating between life and death and unable to choose life once and for all or to escape once and for all from death. Wonder and sadness are thus the two sources of our prayer. Both arise from our encounter with the world’s depths, which have begun to be revealed to us in their totality. Without this encounter, our world and the forces at work in it are incomprehensible and often monstrous; we are bewildered and afraid.

Thus encounter is central to prayer. It is the basic category of revelation, because revelation itself is an encounter with God who gives us a new vision of the world. Everything is encounter, in scripture as in life. It is both personal and universal, unique and exemplary. It always has two poles: encounter with God and in him with creation, an encounter with man in his depths rooted in God’s creative will, straining towards fulfillment when God will be all in all. This encounter is personal because each of us must experience it for himself, we cannot have it second-hand. It is our own, but it also has a universal significance because it goes beyond our superficial and limited ego. This encounter is unique because for God as for one another when we truly see, each of us is irreplaceable and unique. Each creature knows God in his own way which no one else will ever know unless we tell them. And at the same time because human nature is universal, each encounter is exemplary. It is a revelation to all of what is known personally by each.

The Spirituality of the Christian East — 20170528

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Transfiguration

In the Eastern Church, theosis is the understanding that human beings can have real union with God and so become like God to such a degree that we participate in the divine nature. It is a concept derived from the New Testament (NT) regarding the goal of our relationship with the Triune God. Many Christians who are a part of the Eastern Church, might find the concept of theosis unnerving, especially when hearing this quote from Athanasius: “God became man so that men might become gods,” they immediately fear an influence of Eastern mysticism from Hinduism or pantheism.

But such an influence could not be further from the Eastern Church’s understanding. The human person does not merge with some sort of impersonal divine force, losing individual identity or consciousness. Intrinsic divinity is never ascribed to humankind or any part of the creation, and no created thing is confused with the being of God. Most certainly, humans are not accorded ontological equality with God, nor are they considered to merge or co-mingle with the being of God as He is in His essence.

In fact, to safeguard against any sort of misunderstanding of this kind, Eastern Christian theologians have been careful to distinguish between God’s essence and His energies. God is incomprehensible in His essence. But God, who is love, allows us to know Him through His divine energies, those actions whereby He reveals Himself to us through and in His creation, providence, and redemption. It is through the divine energies, therefore, that we achieve union with God.

We become united with God by grace in the Person of Christ, who is God come in the flesh. The means of becoming “like God” is through perfection in holiness, the continuous process of acquiring the Holy Spirit by grace through ascetic devotion.

Think about this. Do you want to become more like God? If not, why

The Divine Liturgy and Our Worship of God — 20170528

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Mystical Supper

The prominence given the Eucharistic celebration in the ancient Church leaves no doubt that at the time it was the most important part of Christian liturgical life. It originated in the simple rite instituted by Jesus at the Last Supper the night before he died. The paschal ritual framing the Eucharistic rite was not considered essential to it, otherwise the Gospel account would not have omitted so many of its details.

Still, the oldest sources, the Acts and Paul’s First Epistle to the Corinthians, call this special celebration “The Breaking of the Bread,” suggesting the Jewish preliminary ceremony of bread-breaking at a meal (with the usual Jewish blessing of bread and the giving of thanks). At Corinth, Paul refers to the Eucharistic rite and the meal simply as “the Lord’s Supper”. Frequent repetition of the paschal ritual would have been The prominence given the Eucharistic celebration in the ancient Church leaves no doubt that at the time it was the most important part of Christian liturgical life. It originated in the simple rite instituted by Jesus at the Last Supper the night before he died. The paschal ritual framing the Eucharistic rite was not considered essential to it, otherwise the Gospel account would not have omitted so many of its details.
Still, the oldest sources, the Acts and Paul’s First Epistle to the Corinthians, call this special celebration “The Breaking of the Bread,” suggesting the Jewish preliminary ceremony of bread-breaking at a meal (with the usual Jewish blessing of bread and the giving of thanks). At Corinth, Paul refers to the Eucharistic rite and the meal simply as “the Lord’s Supper”. Frequent repetition of the paschal ritual would have beenout of the question: it is too complicated and its repeated performance would have contradicted the prescriptions of the Old Law to which the apostle still clung. But pious Jewish households had other solemn religious suppers, especially the chaburah which was furnished with formality and consecration. Held on Sabbath and holyday eves, its ritual could be used with as much effect as the paschal rites in the celebration of the Eucharist, for it, too, included the ceremonies of bread-breaking and of the cup of the blessing which could be shared with family and friends as a sign of unity. During its course, the head of the family or host took bread, broke it, while pronouncing the customary blessing of bread, and gave a fragment to each person at table. This blessing and sharing of the one loaf drew the entire group into a unit, into “one company.” After the meal, he pronounced a solemn benediction over a special cup of wine, called the Cup of the Blessing, sipped a little from it, and passed it around to each of those present. Again, this common cup gave a sense of oneness to the whole group.

At the Christian Suppers of the Lord, these ceremonials, present in both the paschal and in the chaburah suppers, were made into the Eucharistic celebration by the re-enactment of what Christ had said and done at the Last Supper. What among the Jews had been a mere sign of unity and fellowship was transformed into real union and oneness by sharing in the one body and blood of Christ. It became the transformative action of the Church. All were joined to Christ and to one another.

CALLED TO HOLINESS — 20170528

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Perhaps one of the most challenging and demanding aspects of Christianity is its call to unconditional love of others. I know that this is one of the most difficult things about Christianity. We humans instinctively lash out at our enemies or those who insult or harm us. And yet we see that God has revealed through Jesus that our response to hatred the hatred of others, if it is similar to that which Jesus gave, is transformative. When a person truly engaged in love of others which is unconditional, something happens to them.

It sounds scary, I know. It is against natural instincts, I know. It is not the normal response to hatred that is directed against us. And yet, it is the response that can radically change us into the children of God.

I don’t know of anyone that I have ever encounter that hasn’t been challenged to unconditionally love others. In life we repeatedly encounter people who find fault with us, judge us and try to diminish our feelings of self-worth. If you read the story of Jesus you realize that this all happened to Him.

Jesus is God’s revelation to us about how to respond to the challenges of life. He showed us by the way that He faced the challenges of His life, how we should live if we desire the fullness of life. Instead of respond to hatred with hatred, He chose to love. He also chose to “forgive” those who inflicted pain on Him because He realized that they didn’t know what they were doing. They were only being the products of their own culture and the mores of their society. They revealed to us, however, that we cannot just “go along” with whatever our society embraces but we must govern our lives by the Gospel – we must look to Jesus as we decide how we must live in this present day-and-age. Much hatred fills our world today. We are called not to get caught up in the hatred of our society.