Understanding Our Ukrainian Greek-Catholic Church — 20161009

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St. Cyril of Alexandria

St. Cyril of Alexandria

In the last issue I began sharing with my readers information about the Core Group of feasts that constitute our yearly worship. The doctrinal principles celebrated implied in the Core Group are repeated in the second group of post-Nicene feasts which is called the Cyrillian Group.

Around 318-320, the Alexandrian priest Arius began to expound views on the nature of Christ which were soon condemned as heretical. According to the Arian heresy, since the Godhead was necessarily unbegotten and Christ was begotten of the Father, Christ was not co-eternal with the Father and therefore not truly divine. Eastern theologians thought that this eroded their concept of redemption, which relied on the complete humanity as well as the complete divinity of Christ to reconcile men to God.

The Arian heresy truly created theological division within the Empire which, in turn, led to political division. We must remember that Church and State were one under the leadership of the Emperor. To counter this division, Constantine called the First Ecumenical Council at Nicaea. The Council condemned Arius and declared Christ to be true God and true man and of one substance with the Father (homoousios). This was by no means the end of Arianism, however. United under Eusebius of Nicomedia, the Arian faction succeeded in reasserting itself before Constantine died in 337. Under Constantius II and Valens the Arians received support which enabled them to banish many of their opponents and it seemed likely to bring them ultimate victory.

The situation dramatically changed with the accession of Theodosius I in 379. He enjoined his subjects to profess the faith of the bishops of Rome and Alexandria, that is the faith of Nicaea, and promulgated a series of decrees against the various heresies, removed the Arian bishop of Constantinople, and called the Second Ecumenical Council at Constantinople in 381. Presided over by Meletius, the patriarch of Antioch, who had been exiled for his orthodoxy by Constantius II, this Council upheld Nicene theology and denounced Arianism. Theodosius continued to issue decrees against heretics and pagans alike and made the Nicene interpretation of Christianity the official religion of the empire.

The Church we are today was only established after much struggle and controversy. The truths that we profess were hard fought. Indeed, we do well to appreciate the doctrines of our Church. It was only because of the guidance of the Holy Spirit that we have them.

CALLED TO HOLINESS — 20161009

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Since I believe that the call to holiness is a call to a genuine relationship with God, I have been sharing thoughts about how to establish genuine and real relationships with other humans. I truly believe that we cannot have a real relationship with God if we haven’t developed the ability to have genuine and real relationships with others you cannot really have a relationship with God Who you cannot see. I think one of the profound revelations that Jesus made to us is that the way we come to love God is by first learning how to love our neighbors and, of course, ourselves.

Another skill that is extremely important is empathy. There is a great expression that which expresses this: “People will forget what you said, people will forget what you did, but people will never forget how you made them feel.”

Empathy and understanding builds connection between people. It is a state of perceiving and relating to another person’s feelings and needs without blaming, giving advice, or trying to fix the situation. Empathy also means “reading” another person’s inner state and interpreting it in a way that will help the other person and offer support and develop mutual trust. Empathy is the experience of understanding another person’s condition from their personal perspective. You place yourself in their shoes and feel what they are feeling. Empathy is known to increase prosocial (helping) behaviors. While American culture might be socializing people into becoming more individualistic rather than empathic, research has uncovered the existence of “mirror neurons,” which react to emotions expressed by others and then reproduce them.

I’m wondering whether my readers have thought about how these various skills can help them to develop a real and genuine relationship with God. I’ll be attempting to give my ideas on how I feel that they can help us in the next coming issues. If we know how to related to others, we can relate to God.

PARISH COUNCIL NEWS — 20161009

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frontDuring the first meeting of the new Church Year, our Parish Council began the process of addressing some of the needed repairs to our church building. Several critical issues must be addressed: our front porch and stairs, the nave windows and the carpet. We, of course, will not be addressing all of these together but have begun the planning process. All future work will only be done after receiving three bids. A part of the process is also looking at our finances and determining how much we should do. We will attempt to keep everyone informed about our progress. I thank the Council for their work.

Learning Our Faith From the Greek Fathers of the Church — 20161009

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capadociosTo continue our thought about the Eucharistic action in Christological terms, we say that the Spirit of God anoints all the faithful within the communion of the Body of Christ (i.e., the Church), which they have joined through personal acts of faith. Here again we see that we are called to co-operate with God. He gives us the help we need (i.e., the faith) to be joined with Him but we have to respond to this help.

The approach to Christology that was based on the notions of communion between divinity and humanity, of “deification,” of the communication between the two natures of Christ implied an interpretation of redemption within a context broader than the juridical images used by Paul in Romans. These Pauline images, conceived within the framework of a Christian reading of rabbinic law, were given a philosophical and metaphysical dimension in Western scholasticism, so that salvation began to be interpreted in terms of vicarious atonement: the sacrifice of Christ on the cross, because he was God, was sufficient before God’s justice to atone for the sins of all humans. In this view, God and creation remain naturally external to one another and the work of Christ is seen as a satisfaction of an abstract notion of divine justice. In the East, symptomatically, during debates on the meaning of redemption, a series of councils meeting in Constantinople in 1156-1157, approved the approach of Nicholas of Methone to the notion of sacrifice. According to Nicholas, redemption should not be conceived as an “exchange”, but as a “reconciliation” and an act of divine forgiveness. God, Nicholas wrote, “God not have to receive anything from us…. We did not go to Him [to make an offering] but He condescended toward us and assumed our nature, not as a condition of reconciliation, but in order to meet us openly in the flesh.” We need to think about how different the East is from the West with regard to redemption. The spiritual doctrine of salvation through the process of deification (i.e., Theosis), could have been identified as a Neoplatonic idea or conception of “merger” between God and creation, if there was not, at its very center, the very strong theopaschite affirmation by Cyril of Alexandria: “The Son of God suffered in the flesh.” I shall start with Cyril’s idea in the next issue of this article since I think that it is critical for our idea of redemption in the Eastern Church.

The Spirituality of the Christian East — 20161009

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Ladder of Divine AccentWe have reached the 26th Step on John’s spiritual development Ladder. It is DISCERNMENT and has several stages. The first being SELF-KNOWLEDGE.

To know oneself is the first level of discernment. When we begin spiritual life, enthusiasm must be tempered with knowledge and humility, or we will try to go too far too fast. At the same time, we must not allow our own weakness and reluctance to change our ways to dictate our spiritual life and thus cause us to remain content with our failure to reach the Christian ideal, confusing difficult with impossible. We are only called to do what we can, but many people interpret that as doing what we want or, unfortunately, what makes us comfortable. To live the gospel is not easy, but neither is it impossible. The commandments to love your enemy, to forsake all for the Gospel, to en-dure affliction and turn the other cheek are not for the select few, but for every one of us.

No one should plead inability to do what is asked of us in the gospels, since there are souls who have accomplished for more than is commanded.

Unfortunately, because God’s commandments are not easy to keep due to our own sins and weaknesses, we are apt to dismiss them as unrealistic and even idealistic. We also tend to think of them as negative burdens rather than as positive opportunities. Thus we make a mockery of God, who gave us these commandments. While some Christians like to take so many passages of Scripture literally and use such passages against oth-ers when it suits them, when it comes to the things they are not so keen on doing themselves, such as forgiving enemies, they come up with a list of excuses as long as your arm. It is therefore essential that we have the humility to acknowledge that we keep falling shot of God’s commandments, and that we need to repent and change our minds and hearts.

We must remember, when we are attempting to follow Christ, that we cannot do it on our own and that we need God’s help. It is essential that we ask Him to help us and to support us in our efforts.

The Divine Liturgy and Our Worship of God — 20161009

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Holy Eucharist IconI have been sharing background information about a key concept that is the foundation of our communal worship: ANAMNESIS. It is a concept that was also foundational for Jewish worship. Consider how Judaism recalls the Passover. It is a true reliving of this event in Jewish history.

By Christian initiation, believers are drawn into participating in the present, Christ’s paschal mystery. As stated in Romans 6:3-4: “We who were baptized into Christ Jesus were baptized into his death… We were indeed buried with him through baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, we too might live in newness of life.”

On one hand, both the Old and New Testaments are replete with the notion of anamnesis, as the remembrance of God’s past action that leads to “newness of life” in the present. On the other hand, the Greek anamnesis and its cognates, and the Hebrew zikkaron, which has the nearest meaning to anamnesis, are not common words in Scripture. Derivatives of zikkaron appear fifty-nine times in the Hebrew Scriptures, and its usage is most often connected to temple sacrifice. Anamnesis and its cognates appear only nine times in the Septuagint and, in the New Testament, anamnesis and similar words are even rarer, with only seven appearances. The form found in 1 Corinithians 11:24-25, ἀνάμνησιν, occurs in only one instance in the New Testament outside of these two verses, in Luke’s account of the Last Supper (22:19).

As one scholar points out, the nominative case noun ἀνάμνησις occurs only once in the New Testament, in Hebrews 10:3, and is also found only once in the Septuagint, in Numbers 10:10. In the latter case, the Israelites are told that their offerings and festivals “will serve as a reminder of” God’s perpetual presence in their midst. In the letter to the Hebrews, the limitation of the high-priestly sin offering compared to “the offering of the body of Jesus Christ once for all” (Heb 10:10) is stressed: “In those sacrifices there is only a yearly remembrance of sins” (v 3).

As you might surmise, this concept of remembering in the present things of the past and, therefore, those things becoming truly real, is essential for our understanding of what we do during our communal worship. Truly Christ is as present in the Liturgy as He was at the Last Supper.

Gaining a Deeper Understanding of the New Testament — 20161009

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jesusbridegroomIn the last issue of the article, I introduced the Eastern Church’s idea of Theoria with regard to the Bible. It basically states that the New Testament Scriptures are meant to draw us into a personal relationship with God through the Person of Jesus, the Christ. And although theoria demands that Scripture’s literal and historical meanings be respected, its foremost aim is to disclose the Bible’s spiritual meaning. For example, it would see Christ and His kingdom as the central message of both the Old and New Testaments. And if Christ the Messiah is indeed that revelation promised in the Old Testament, theoria maintains that the Old Testament could only be properly interpreted by those who have received this revelation (i.e., the Christian Church). Thus, according to the Eastern Christian, “the Old Testament no longer belonged to the Jews… [nor could anyone] any longer claim Moses and the prophets, if he was not with Jesus the Christ.

The literal meaning of Scripture alone can never achieve this spiritual end. If the Bible’s meaning were limited to what the Old Testament authors understood by their writings, many today would miss the Messianic significance of the Old Testament prophecies. Jesus, however, did not come primarily to “explain” the Old Testament to us but to fulfill it. And His fulfillment gives us an interpretative vision of the Old Covenant, teaching us not just the Bible’s “word for word” meaning, but the true spiritual meaning of the Word of God.

When for instance, we, in the Church, identify the Suffering Servant (in the book of Isaiah) as Christ the crucified, we do not simply “apply” an Old Testatment vision to a New Testament event: we detect the meaning of the vision itself, although this meaning surely couldn’t have been clearly identified in the time preceding Christ. Only the Church could unambiguously discern in the “type” of the “suffering servant” Christ, the Redeemer of men. In the Old Testament we had a “shadow” or image now, in the New Testament, we have the very fact and fulfillment.

These Old Testament types (the historic events, places, objects or people which point to Christ’s coming) were discerned by the Church as a “foretaste” of the New Covenant promise. The Body of Christ alone can interpret these types because, in Christ, she alone has literally experienced their fulfillment. Only those in Christ can understand the significance of these passages. Why? Because they relate to Christ – and to them as members of His body.

Acquiring the Mind of Christ — 20161009

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christ_iconI have been exploring in this article the difference in approaches to salvation between the Eastern and Western Churches. The differences have been due, in large part, to the various influences in the cultures that the two Churches have found themselves. As I shared, the Protestant Reformation greatly influenced the Western Church. The Eastern Church did not have this experience. In more recent issues, I have been addressing St. Augustine’s idea of Original Sin.

St. Augustine makes a twofold distinction: a hereditary moral disability (the inclination to sin) and an inherited legal liability (guilty before God for Adam’s sin). The Council of Trent, proceeded to anathematize all who refused to accept the doctrine of Original Sin: (i.e., that all had received Adam’s guilt for his personal sin). This Council, you will recall, was held only in the West and was a result of the Reformation.

In this system, if Christ paid the debt to the Father, and if the sacramental life placates the wrath of the Father, then isn’t it no surprise that Protestantism developed as it did, questioning the need for the Church? It might be said that Anselm’s doctrine makes the Protestant Reformation possible and even inevitable. Consequently we must ask: How then does Christ’s saving act become effective for each person? And how is one freed from the Augustinian notion of Original Sin? For the Reformers, it was justification by faith alone, sola fide, which trusted in Christ’s vicarious sacrifice apart from the Church.

For Roman Catholics, justification came through the Pope and the Church by the grace of holy baptism. Atonement theology effectively makes the Roman Catholic Church the means of a legal justification which pronounces ‘not guilty’ through the sacraments, rather than a process which restored the innate ‘goodness’ of man.

The loss of the patristic perspective meant the loss of the full experience of the Church. Without it, Roman Catholic theology often became a narrow juridical procedure overly focused on appeasing God’s justice. This truncating of salvation is further reinforced by St. Augustine’s non-patristic conception of grace.

In the next issue I shall share Augustine’s concept of grace. As you can tell, the events of history have often influenced the Church’s understanding.

Reflections on the Scripture Readings for this Weekend — 20161002

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pentacostAs we bring to an end this 20th week after Pentecost, we hear Paul’s words to the Galatians and the Lord’s words, found in Luke’s Gospel, about love of one’s enemies. Paul’s words set the stage for listening to the Lord’s words. Paul says quite clearly, and I would add my voice to his, “the gospel I proclaim to you is no mere human invention! The gospel that both Paul and I share with you are thoughts that can lead us to salvation.

Salvation, as I know it, is coming to an understanding of what the meaning and purpose of life is. Life’s meaning and purpose is captured in our Eastern spiritual concept of Theosis, that spiritual process of becoming more like Christ – becoming the human being that God intended when He created us. The journey of this earthly life is meant to be a journey of personal transformation. With the support of God’s Spirit, we are called to learn how to be truly a human being like Jesus. This can be accomplished, with God’s help, by listening to the teachings of Jesus and then making every effort to live according to these teachings.

So what particular teaching of Jesus do we hear in today’s Gospel. Recall what Jesus taught those who listened to Him:

  • “Love your enemies, do good to those who hate you.”
  • “Bless those who curse you and pray for those who maltreat you.”
  • “Give to all who beg from you.”
  • “Do to others what you would have them do to you.”
  • “Love your enemy and do good; lend without expecting repayment.”
  • “Be compassionate as your Father is Compassionate.”

After recalling these teachings of Jesus, we do well to ask ourselves these questions. What do these teachings mean to me? Do these teachings serve as guides for my life? Am I making every effort to integrate these teachings into my life? Do I truly desire to live in accord with these teachings?

All things are possible if we rely on the Lord and ask Him to help us! What is critical is our “intention” to become more like Jesus during this lifetime. Further, we should not become distraught when we fail to live up to these teachings. Rather, renew our efforts and ask for God’s help. The more we live like Jesus the more beautiful life becomes!

CALLED TO HOLINESS — 20161002

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If you have been following this article you know that I have been suggesting that the call to holiness is a call to a true and genuine relationship with God. I have also suggested that this requires for us to first have true and genuine relationships with our fellowmen. Therefore, I have been sharing some of the skills that are necessary to have such relationships. I have already touched on several.

One very important skill to develop is the ABILITY TO TRUST OTHERS. Some time ago I had a philosophical debate with one of my friends about what was more important in a relationship – love, trust, or passion. I was a lot younger and more naive then. I have grown to understand, however, that trust is hugely important in any relationship. I have come to understand that “Trust is more important than love.” I believe this sentiment is true because no love will last without equal amounts of respect and trust.

Here is a good definition of trust: a reliance or resting of the mind on the integrity, veracity, justice, friendship or other sound principle of another person. Now this is a disposition of a person which does not rely on how the other person acts or behaves.

This is difficult for most people to comprehend. As a person I must have trust regardless of how other persons respond. If others are untrustworthy, then I may modify my interactions with them but I don’t modify my ability to trust. Anytime I allow the responses of others to change me in the slightest way, I lessen my own abilities. And, if I allow myself to not trust even one person, I lessen my ability to trust.

So the learning I am called to is to trust others even if they are untrustworthy. Jesus demonstrated this with regard to Peter and Judas. He did not change His attitude toward them even though they proved to be untrustworthy. It is critical that we do everything we can to maintain our own ability to trust. Lack of trust leads to untrustworthiness.