A Look at the New Testament – St. Paul – 20140323

One of the themes that appears in Paul’s Letter to the Galatians is that of freedom. He creates an allegory of a slave woman and a free woman and then uses that allegory to proclaim: “We are children not of the slave but of the free woman.” Paul then goes on to assert that our relationship with Christ literally “sets us free.” He then states: “You were called to freedom, brothers and sisters. Do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another.”

Paul then reminds us, as he reminded the Galatians: “the whole law is summed up in one commandment: ‘You shall love your neighbor as yourself’ ”. The real way to freedom, according to Paul, is love of neighbor which is based on love of self. Perhaps this is where we Christians often have trouble: we don’t love ourselves enough to truly love our neighbors.

Thus Paul’s letter to the Galatians is instructive. His theology comes from the concrete circumstances he encountered in his missionary activity. Although at times it seems rather obtuse, it is rooted in what was happening in the Christian communities in which he preached. It also seems that he came to realize that humans are easily and quickly distracted from the truth of the Gospel. This is probably due to the fact that the Gospel challenges us to change the way we think and the way we respond to life.

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Consider how quickly we can forget to unconditionally love and forgive when someone hurts us. Anger and rejection by others can easily cloud our minds and hearts and forget our commitment to love others unconditionally because that is the Way of Jesus.

To live like Jesus does not mean, however, that we don’t confront others in a Christian manner. Consider how Paul confronted Peter when Peter came to Antioch. Paul records that he said this to Peter: “If you, though a Jew, live like a Gentile and not like a Jew, how can you compel the Gentiles to live like Jews.” Paul said this because all the other Apostles were insisting that people converted to the Jesus movement embrace the practices of Judaism. It was through Paul’s efforts and insights into the Gospel of Jesus that the Jesus Movement actually became a new religion. He saw the efficacy of the Gospel for changing the way people lived. He was inspired to see that the teaching of Jesus was meant to simplify religious practices and engage followers in a new way of living, a way that was inspired by the Holy Spirit and involved love of fellowmen instead of keeping laws.

How do you view your religion? Is it a set of rules and regulations or is it a new way of living?

Sunday March 16, 2014

Today the time of earthly deeds is revealed for judgment is at hand. Let us be found fasting and let us bring tears of supplication, begging mercy and crying out: “I have sinned more times than there are sands of the sea; but forgive me, O Creator of All, that I may  receive the crown that does not perish.”

saint_gregoryAs we bring the second week of the Great Fast to a close, we recall the Second Triumph of Orthodoxy, in the 14th Century the Church declared the teachings of St. Gregory Palamas as representative of the true faith. Recall that the First Triumph of Orthodoxy, that is the Council’s declaration that the use of icons was not only legitimate but also of the true faith. Although these commemorations are independent of Lent, they happened historically during Lent and therefore are remembered.

Like the weekends that we celebrated before the Great Fast, this weekend also takes its name from the Gospel story we use. It is the miracle story of the cure of the Palsied Man. It stresses, in my mind, the healing power that belief in Jesus has and calls us to ask Him to heal us.

Some might ask, Why should I ask for healing? If we are honest, all of us suffer from some kind of paralysis. If we didn’t, we would be perfect and not need to spiritually grow. The typical paralysis that most of us experience is an inability to love others unconditionally and not to judge them. As long as there is one person we refuse to unconditionally forgive or love, we are spiritually paralyzed.

There are other ways in which we are spiritually paralyzed. Whenever we are unable to accept life as it is given to us, we are spiritually paralyzed.

We are cured of any spiritual paralysis when we truly understand this general law: Humans can only receive what they are willing and capable of giving to others. This means that we are not paralyzed by our own   feelings and experiences. Knowing and feeling we are loved is critical to our spiritual growth. This is achieved, however, only when n a person can give unconditional love and forgiveness to others. Then, and only then, can he discover how much God loves him – he is able to receive God’s love.

Personal transformation involves seeking cure for any spiritual paralysis and freely embracing the Way of Jesus.

The Spirituality of the Christian East – 20140316

Saint_Theophan_the_Recluse_1I recently came across a wonderfully little book entitled Turning the Heart to God. It was written by Theophan the Recluse. I’d like to share part of this book with you and also add my own commentary.

Theophan begins by asserting that the main task on our journey to the heavenly Father – on the way to salvation – is to live in the spirit of Christ”. He succinctly asserts that the final goal of life’s journey is “communion with God.” This is the main purpose of life with all of its challenges. These challenges are but opportunities for us to progress in our personal transformation, which is the main requirement for our “communion with God”.

Theophan writes that “the way to this goal lies through faith in Christ”, together with constantly observing and keeping His primary commandment to: Love God and to love your neighbor as yourself.

While this way seems simple, it is difficult for most of us to just embrace it. Our souls, says Theophan, are “pulled by one passion or another” and is easily distracted from this task.

Think about it. It is so easy to make excuses why we are not going to love or forgive that person who hurt us or who doesn’t embrace the same morality that we do. Also, there are the exigencies of life that keep us from giving our entire attention to our spiritual growth.

Theophan maintains that we humans, by nature, are not necessarily disposed to automatically embrace the way of Jesus. He attempts, in his book, to first address this primary question: “How does one reach the point where the desire is born to move towards God by way of Christ?”

It must be pointed out that in addition to a “desire” to live as Jesus lived, it is “necessary”, says Theophan, to have the strength and the ability to act – that is, active wisdom”.

It is my hope that Theophan’s ideas and mine will help on your journey.

Being a Vibrant Parish – 20140316

One of the final ways to practice the Presence of God, according to Anthony M. Coniaris, is rather interesting. He suggests that, like the prodigal son, we engage in speaking to ourselves, that is what has come to be known as a mantra. Mantras are statements we make to ourselves that will, by their very repetition, will become our automatic thoughts. The psychologist Beck also suggests this approach to reprogram our thinking and, hopefully, break the    cycle of depressive thoughts. Depression is usually the result of constant, repetitious negative thoughts.

Coniaris suggests that the prodigal son’s conversion began when he spoke to himself and said, “I will arise and go to my father.” David the psalmist spoke to himself saying: “Why are you cast down, O my soul. Hope you in God.”

image354The author shares this insight. He says that when he talks to himself he most often is praying and claiming one of the Bible verses he has chosen for the day. For example, “I can do all things through Christ Who strengthens me.” Another affirmation he likes to use is: “I am loved by God the Father, redeemed by God the Son, indwelt by God the Holy Spirit.”

He also shares that he knows someone who has made this his affirmation: “I am eternally supported by the loving presence of God within me. I claim His beautiful promise: ‘I will not leave you comfortless: I will come to you.’” The use of positive affirmations is a well-accepted way to change our negative thinking and, hopefully, become a positive thinking person who truly experiences the presence of God. This is, of course, what the Pilgrim, in the Way of the Pilgrim, used in order to establish the Jesus Prayer solidly in his life.

A positive affirmation doesn’t have to be a bible verse. I have used all sorts of affirmations that have been of my own construction, although I suspect inspired by God. For example: Life’s Journey is an ascension to the Heavenly Father made through personal change of my mind and heart. An affirmation must be positive; state how you want to think; and eradicate a particular negative thought that keeps you from being completely open to life and God Who is within you. Try creating your own positive affirmation.

 

Getting to Know Something About Our Eastern Catholic Faith – 20140316

Even though there was a split between the four Eastern Patriarchates and Rome  after 1054, the worse was to follow in 1204 when Constantinople was sacked  during the Fourth Crusade. The Crusaders were originally bound for Egypt. Alexius, the son of the disposed Emperor Isaac Angelus, invited the Crusaders to come to Constantinople and restore him and his father to the throne. This intervention in Byzantine politics by the Crusaders, who were called together by the Bishop of Rome, did not go happily and eventually the Crusaders, disgusted by what they regarded as Greek duplicity, lost patience and sacked the city. Eastern Christendom has never forgotten those three appalling days of pillage. “Even the Saracens are merciful and kind,” protested Nicetas Choniates, “compared with these men who bear the Cross of Christ on their shoulders.” In the words of Sir Steven Runciman, “The Crusaders brought not peace but a sword; and the sword was to sever Christendom. The long-standing doctrinal disagreements were then reinforced on the Greek side by an  intense national hatred, by a feeling of  resentment and indignation against western aggression and sacrilege.hagiasophialast

After 1204 there can be no doubt that Christian East and West were divided into two. Each side selected a name by which they characterized their position. The East used the name Orthodox and the West the name Catholic. Each, to this day, believes itself to have been right and its opponent wrong upon the points of doctrine that arose between them. So Catholicism and Orthodoxy still each claim to be the true Church. Yet each, while believing in the rightness of its own cause, must look back at the past with sorrow and repentance. Both sides must in honesty acknowledge that they could and should have done more to prevent the schism.

Both sides were guilty of mistakes on the human level. Orthodox, for example, must blame themselves for the pride and contempt with which they regarded the west during the Byzantine period. They must blame themselves for incidents such as the riot of 1182, when many Latin residents at Constantinople were killed. No action on the Byzantine side, however, can be compared to the sack of 1204. Each side, while claiming to be the one true Church, must admit that on the human level it has been grievously impoverished by the separation. The Greek east and the Latin west needed and still needs one    another. For both parties the great schism has proved a great tragedy. It is only when the Church can openly profess diversity in its approach, can it truly be called Church.

A Look at the New Testament – St. Paul – 20140316

In this article I have been using Marcus Borg’s book on the New Testament (NT) as a foundation. In his book he presents the NT in the chronological order in which the writing were composed. The first sevenbooks of the NT were Paul’s letters to various churches, the first letter being to the Thessalonians and the second his letter to the     Galatians.

The Christians in Galatia were primarily Gentiles, most and perhaps nearly all of them “God-lovers” who had been attracted to Judaism. Borg contends that this is apparent from the central issue addressed by his letter. The main question that arose was: Did male Gentile converts need to be circumcised? Did they also need to follow Jewish laws, including food laws? Paul, who himself was originally a Rabbi, answered with an unequivocal NO. He offered full participation in the Jesus Way without circumcision and adherence to Jewish traditions and laws. This, of course, put him at odds with the other Apostles who believed that the Jesus Way was really ‘reformed Judaism’. He clearly saw that Jesus’ teachings    were decidedly different than those of  Judaism.

After Paul left Galatia, other teachers came to Galatia and asserted that all male converts to the Jesus Way had to be circumcised and follow Jewish laws. They believed that for Gentiles to become children of Abraham, they had to enter into God’s covenant with Abraham which, of course, included circumcision and laws. These teachers were also professed followers of Jesus.

12_stpaulicon_270This was the first major conflict that is recorded in early Christianity. Was the Jesus Way just a reformed expression of Judaism or what it a “new” way of understanding God and worshiping Him.

A resolution of this issue is found in ACTS, which narrat5es the spread of the Jesus Way. Scholars have concluded that ACTS is really the second volume of Luke’s Gospel and was probably composed during the period from 160-180 CE. It documents the spread of the Jesus movement. It actually records a meeting of early Christian leaders, mainly Peter, Paul, Barnabas and James, in Jerusalem in 50 CE. Paul reports that the leaders of the Jesus Way ratified his mission and his approach to bringing new members into the Jesus movement.

A more complex issue that needed to be resolved was the eating of kosher food. In homogeneous communities that was not an issue. Communities of Jewish converts simply continued eating kosher food. In mixed communities. Peter himself settles this issue by declaring that maintaining the kosher regulations was not an issue.

Learning About the Practices of Our Religion – 20140316

In the last issue of this article, I began sharing a description of the Liturgy as contained in the Apostolic Constitutions. The first part consisted of the vesting of the Bishop, the readings, the sermons and then the dismissal of those who were not yet baptized. Once the potential converts were dismissed and only the faithful were left, they were invited to pray. The first prayer consisted in a comprehensive      litany for the whole Church. Each of the petitions was responded to by the faithful with the words: Lord have mercy. This is the same as our present day Great Litany or Litany of Peace which now begins our Liturgy. The litany then and now ends with a prayer for the people. This form of dialogic prayer is characteristic of the Byzantine ritual. It appears first in the fourth century and does not necessarily have an equivalent type of prayer in the Judaic, synagogue ritual.supper_01

After the litany, the prayers of the faithful was then proclaimed by the bishop who extended the Peace of God to all. The people responded, as they still do today, with And with your spirit.

After this greeting the Kiss of Peace was then exchanged much in the manner that we have reintroduced it. For a long time in the Ukrainian Greek-Catholic Liturgy the Kiss of Peace was only exchanged between the clergy if there were priests who were concelebrating or when the bishop celebrates. The reintroduction of the Kiss of Peace is very appropriate. By the fourth century the kiss had come to be linked with the Eucharist itself rather than with the end of the Liturgy of the Word. It now properly prepares us for the declaration of the Creed, that statement of our deepest beliefs. It wonderfully declares an absolute prerequisite for our proclamation of our faith: Let us truly love one another so that we might profess: the Father, Son and Holy Spirit Who are One in substance and truly undivided. This simple prayer professes our faith in a Triune God. It is repeated at the very beginning of the Anaphora.

Before the beginning of the Anaphora, originally, the main concelebrant washed his hands. This action is still present in the Liturgy as a bishop celebrates. It was one of the earliest symbolic additions to the service. Jews customarily washed their hands before prayer, and Christians continued this practice until it fell into disuse when a bishop is not present.

The Anaphora, the central core of the Eucharist Liturgy, begins with a stern  exhortation: Let us stand aright. Let us stand in awe. Let us be attentive to offer the Holy Oblation in peace. It is critical that we are attentive to this central part of the Divine Liturgy. At the beginning it also tells us to Lift up our hearts!

Learning Our Faith from the Church Fathers – 20140316

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In the last issue of this article, I began sharing thoughts of Gregory Palamas. It is fitting that I continue sharing his thoughts since on this second weekend of the Great Fast we commemorate the Church declaring his teachings to be truly representative of our faith.

One of the most delightful pictures Gregory uses is this: through the deification of Christ’s human nature, the “first-fruits of our substance” were deified, and a new root” was created, which is capable of instilling life and incorruptibility into its shoots. By God actually joining Himself to humanity through the incarnation of Second Person of the Trinity, humanity was radically changed.

For Palamas, as well as Athanasius and other Fathers, any diminution of the divine or human nature of Christ is not just a question of theology, it relates to anthropology as well. If Christ Himself were a creature, then He could not have brought about union with God; on the contrary, Christ would have been in need of union Himself. Indeed Gregory strongly opposed any Christologies, that is any systems of thought about Christ, with those tendencies.

While Gregory’s view of salvation builds on the incarnation, it also includes the action of the Holy Spirit. Taking note of Paul’s letter to the Romans that teaches that the love of God flows into the hearts of the faithful through the Holy Spirit, Palamas writes: “Not through rational thought, but through the Holy Spirit within us do we achieve that experience of love and the gifts it bestows.” He asserts that Christ could not have entered the church after His ascension had the Holy Spirit not already deified Christ’s human nature in the act of God’s incarnation.

The grace of the Holy Spirit penetrates the soul of the human being because it is uncreated. Gregory asserts this position because “no created thing may unite with the human soul”. Indeed it is his position that the “faithful who participate in the uncreated grace of the Spirit achieve a lasting regenerative quality and are rendered spiritual.”

As we know, the Eastern Church, in her understanding of the true faith, asserts that when God, Who is Triune in nature, interacts with His creation He does it as Triune – all Three Persons are involved. He creates through His Word – the Second Person – and the Holy Spirit – the Third Person – accomplishes the task, in a manner of speaking. Our God is One God in Three Persons. So obviously, the deification of the human nature of Christ was accomplished through the power of the Holy Spirit.

Our Church’s approach to communion expresses this: We ask the Father, repeat His Words as expressed by His Son, and invoke the Holy Spirit to accomplish it.

Coming Events

Calendar of Events for 2014.

Soup Sunday — March 23

Paska Baking — April 3, 4, 5

Easter Dinner — April 27

Parish Picnic — June 29

Feast Day Dinner — November 9

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PASKA ORDERS

Please be advised: we will only be selling
Pre-Ordered Paskas and Butter Lambs. 
All orders must be picked up on one of these two days: April 6th  OR April 13th
We will not have a Willow Sunday Paska Sale

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