CALLED TO HOLINESS — 20160918

Posted on by

Powers of HeavenAs you will recall, I have been sharing what I think are the skills that we must develop in order to have genuine and real relationships with others. Why? Because our relationship with God is based on our ability to have genuine relationships with our fellowmen.

As I shared with you, the first two skills are: (1) the ability to embrace differences, and (2) to learn how to effectively listen to others. I am sure that many who read this are already thinking how these skills can help us have a relationship with God. I would encourage such thinking and wait until I share all of the skills I have in mind to apply them also to our relationship with God.

The third important skill is the ability to Give other people your time and attention. Giving time to people is a huge gift. In a world where time is of the essence and we are trying to fit in more than one lifetime, we don’t always have the time to give to our loved ones, friends, and work colleagues our time and, also, our true attention. We often only partially attend to others when we are with them. Technology has eroded our ability to build real rapport and we attempt to multi-task by texting and talking at the same time.

Being present in the time you give to people is so important. When you are with someone it is important that you are truly with them and not dwelling in the past or worrying about the future or thinking about other things. It means we don’t answer our cell phones when we are with other people unless we know that we are awaiting a very important call. If we are awaiting an important call, we alert the person we are with and, in advance, tell them that we are awaiting an important call and will have to interrupt the conversation.

The connection we make with other people is the very touchstone of our existence, and devoting time, energy, and effort to developing and building relationships is one of the most valuable life skills. It prepares us for a relationship with our God.

The Divine Liturgy and Our Worship of God — 20160918

Posted on by
Mystical Supper

Mystical Supper

What immediately takes place after the Epiclesis is the ANAMNESIS, that is the remembering. Anamnesis (from the Attic Greek word νάμνησις, meaning reminiscence or memorial sacrifice, is in Christianity, a liturgical statement in which the Church refers to the memorial character of the Eucharist or to a remembering of the Passion, Resurrection and Ascension of Christ. It has its origin in Jesus’ words at the Last Supper when He told his disciples to “Do this in memory of me.” In a wider sense, Anamnesis is a key concept in liturgical theology: in worship the faithful recall God’s saving deeds. This memorial aspect is not simply a passive process but one by which the Christian can actually enter into the Paschal mystery. It is based on a belief that when this particular event of Christ’s life is recalled – when He promised His disciples He would be with them for all days by being present in consecrated bread and wine – that He assured them He would be with them in a true and real sense. The celebrant begins our pray:

Remembering, therefore, this salutary command and all that was done in our behalf: the cross, the tomb, the resurrection on the third day, the ascension into heaven, the sitting at the right hand, the second and glorious coming again, we offer to You, Yours of Your own, in behalf of all and for all.

and all then respond:

We praise You, we bless You, we thank You, O Lord, and we pray to You, our God.

At this point we raise the transformed gifts as a gesture of offering them to God in thanksgiving. Our gifts truly represent human life as found not only in Jesus but in all humankind.

Two things are important to note in our Anamnesis. First we remember Christ’s “second and glorious coming again”, something that has not yet happened in time but which has happened in eternity, remembering that in God there is no time and all is in the present moment.

Second we say in our Anamnesis that we offer to God “Yours of Your own.” This truly acknowledges that the life-force that calls us and keeps us in existence is none other that God’s own life-force. So in essence we offer back to God that which He has given us as a gift. We declare, by this action and prayer, that we truly thank Him for the gift of life – for being the source of our very existence.

Gaining a Deeper Understanding of Our Faith — 20160918

Posted on by

edrodsui1It has been traditional to speak of Basil as initially a Homoiousian. Truly this requires qualification. Basil does seem to have had some personal connection with Basil of Ancyra and he was strongly opposed to the 360 Homoian creed at the time of its promulgation. However, we never encounter Basil as a partisan for a distinct Homoiousian party and his attitude to the phrases used to describe its position. People in this party held that God the Father and God the Son are of like but not identical substance. Basil’s early position is most comprehensible, first, against the background of the plurality of strands of opinion that broadly supported Homoiousian theology in the late 350s and, second, against the background of the realignment of the early 360s. Theology was in flux during these years. Theologians were desperately attempting to formulate the Church’s position on Who Jesus Is, especially in light of Nicaea which, as we know, was not, because it introduced new terminology to explain Christ, as sharply defined as it could be. If it is true that there were some among the Homoiousians who saw themselves as upholding the basic sense of Nicaea itself despite worries about its terminology, then we can easily imagine Basil in this company. Through the 360s and especially in the 370s we see him gradually distancing himself from those who refused to travel his road towards pro-Nicene theology. Nevertheless, in the early and mid-360s we still find Basil discussing theological topics with those whom we can broadly term Homoiousian. We may even think of Basil’s major dogmatic work, the Contra Eunomium, as the logical conclusion of one strand of Homoiousian theology.

Basil’s early theological corpus reveals a thinker in constant development. This is clearly demonstrated in an early correspondence with Apollinaris of Laodicea, which is probably dated around 360-361. Basil wrote to Apollinaris, asking how to interpret homoousios.

By the way, I purposely include words like homoousios so that my readers might become acquainted with the real struggle that the Fathers of the Church had in finally crafting our present understanding of Who Christ Is and, eventually, Who God Is. It is critical that the appropriate words are used since they signify our belief with regard to Christ and God, the Holy Trinity.

Understanding Our Ukrainian Greek-Catholic Church — 20160918

Posted on by

Blessed Andrew Sheptysky

Blessed Andrew Sheptysky wrote this: “The veneration of the Holy Cross of the Lord is one of the most significant aspects of the worship of the God-Man. Signing ourselves with the sign of the Cross is one of the oldest customs of Christians”.

Indeed, the Cross is an ever living symbol of God’s absolute, continuing, and unconditional love for humankind. It is, in the deepest sense of the word, the absolute revelation to humankind about how to live life, that is facing all of the challenges of life with absolute hope and trust in God and not allowing the real struggles of life to embitter us or cause us to distort the truth of God’s great love for us. It tells us that, although God will not rescue us from the trials of life, He is here with us, supporting us as we go through the trials. The Cross tells us that even in the darkest moments of life, GOD IS With US.

While this feast is very ancient, the history of the institution of the feast, like the history of the finding of the holy Cross, has been obscured by various legends and it is not easy to separate historical fact from pious legend.

We must remember that in celebrating this feast, we are not concerned with the ordinary veneration of the holy Cross, which takes place on the third Sunday of the Great Fast, but with that aspect of the feast which is expressed in the name of the feast itself, the EXALTATION or ELEVATION of the Holy Cross.

Historians of the Eastern Church generally agree that two particular events rise to the institution of this feast: the finding of the Holy Cross in the fourth century and its recovery or return from Persian captivity in the seventh century.

The feast owes its origin to the consecration of the Church of the Resurrection which was erected on Golgotha by Emperor Constantine in 335 on September 13. It was on the following day that there was the elevation of the Holy Cross.

The second event was the return of the Cross from Persian captivity in 614 by Emperor Heraclius. He had it brought back to Jerusalem and on September 14th it again was elevated before the faithful. From that time on, the feast has been called “The Universal Exaltation of the Venerable and Life-giving Cross”. Since this feast calls to mind the crucifixion and death of Christ, it has been given an equal rank with Great and Good Friday. The Church calls us to voluntarily observe a strict fast on this day.

Gaining a Deeper Understanding of the New Testament — 20160918

Posted on by

Holy-NapkinIn this article I am still presenting a multitude of ideas about inspiration. As I have already suggested, the Church has been wrestling with this idea for centuries. She has attempted to preserve the fact that the writings that we have in the Bible, which are only a select number of writings that the Christian community has produced since its beginning, have a quality which the Church believes were inspired by God but also written by men. The Church has come to understand that the writings that have been recognized as truly inspired and, therefore included in the CANON of the Bible, are also written by men who lived in a particular culture and time in human history. The Church, given her understanding of how God has chosen to operate with humankind, has suggested that when God inspired men to compose these scared writings, He, God, did not just dictate words, making men merely instruments to record His words.

The debate has always been, however, about how great God’s influence has been on what and how men wrote.

Throughout any discussion of the nature of inspiration, it should be kept firmly in mind that there is no possibility at the present time to give an exposition of the nature of inspiration that may be labeled as a statement of the Catholic position. The Church’s directives in this area are all general and undetailed, leaving the question as a whole open to development by theological reflection. Thus far, such reflection has not achieved any considerable consensus among theologians and exegetes. Accordingly, all current treatments of the nature of inspiration tend to be both personal and piecemeal statements – a situation that doubtless will continue for some time to come.

As it exists in God, divine inspiration is nothing other than God himself operating to produce a definite effect, namely the Bible. Since the effect to which inspiration is directed is a reality distinct from God, inspiration is to be classified as one of the divine externalizing operations. As such, it is common to all three Persons of the Trinity, although frequently it is attributed by appropriation to the Holy Spirit, as was already done in 2 Peter 1:21. Though it is true that on one level divine inspiration is completely identified with God himself, human weakness demands clarification.

Acquiring the Mind of Christ — 20160918

Posted on by

christ_iconI began, in the last issue, sharing the difference between Eastern and Western Christian positions on the work of Christ. I ended the last issue with the fact that St. Athanasius the Great stated that Christ is the ransom that was paid to death. In stark contrast, the Anselmian position asserts that the debt was paid to God the Father to satisfy His infinite wrath, a by product of offense to His justice and honor. This doctrine of Atonement also states that sin is an affront to the Divinity, for which mere man cannot make reparation. It regards sin as a transgression in the legal sense rather than the Eastern perspective of an illness of the heart and will. In this light, Anselm’s assumption is that a “divine honor” has been wounded and is in need of “satisfaction.” This necessitates a legal transaction by which Christ pays the Father with His own blood the debt incurred by man’s sin. The Resurrection of Christ does not occupy a central place in man’s redemption.

If God then is infinitely offended by our sin and is therefore in need of some infinite “satisfaction,” many can rightly (and most unfortunately) begin to equate this God with a sadistic image of a father compelled by honor to inflict punishment. Thus God is made subject to justice. By subjecting God to this law of necessity and ascribing to Him human characteristics such as vengeance and anger, we make it appear that it is God who is in need of healing, and not man. (As I have always said: mankind has worked hard to make God in his, man’s, image and likeness).

However, God never changes, for it is not God that is at enmity with man; but man who is at enmity with God. The foundation of a proper understanding of salvation is that God does not change: “Jesus Christ is the same yesterday, today and forever (Hebrews 13:8).

Thus, the Eastern Church’s approach seeks to heal man, and not God, recognizing sin as a refusal of the Love of God, the entrance of death, and the deconstruction of the soul. The Eastern Church sees the Fall of man from a medical perspective: as an illness of the heart that brings death by cutting off communion with the One Who is Life. This is a natural consequence of free will. But, God desired to create humans with a free will so that they might freely return His love. Therefore He came to call man to union with Him through Jesus Christ.

Reflections on the Scriptural Readings for this Weekend — 20160911

Posted on by

setp14As we end the 17th week after Pentecost we prepare for one of the 12 Major Feasts of our Church, that is the Exaltation of the Holy Cross, which is celebrated on the 14th of September. The readings that are assigned have been picked to reinforce the message of the up-and-coming feast.

The first, taken from the conclusion of Paul’s Letter to the Galatians, is entitled: The Cross, Our True Boast. Paul writes:

May I never boast of anything but the cross of our Lord Jesus Christ! Through it, the world has been crucified to me and I to the world…. All that matters is that one is created anew. Peace and mercy on all who follow this rule of life…. I bear the brand marks of Jesus in my body.

Our second reading is taken from John’s Gospel. In the 3rd Chapter John writes:

… so must the Son of Man be lifted up, that all who believe may have eternal life in him…. That whoever believes in him may not die but may have eternal life.

IF we reflect upon both readings, we quickly see that both Paul and John found true strength to face the challenges of life in the message of the Cross. For them the Cross symbolizes the victory Jesus had over the greatest challenges of His life. Think about the Cross. It was the result of a friend’s betrayal and the jealousy of others within Jesus’ community. It caused friends to desert him and even a friend’s denial of acquaintance.

It was, however, the greatest moment of grace for mankind since it demonstrated how humans, who believe in a loving God, can deal with the greatest of human challenges and not become embittered. Jesus continued to love and forgive others even during the greatest moments of pain.

Jesus had the power, as a man, to live through these horrendous experiences because He truly had placed His Hope and Trust in His Abba – Father. Through His voluntary acceptance of the challenges of life, He revealed to all humankind how to live and testified that our God, our Creator, is a loving and caring Father Who will not rescue us from the challenges of life but will be with us in confronting the challenges of life, giving us sufficient courage and strength to endure them and live through them.

The Cross tells us that the challenges of life are, indeed, opportunities to truly place our hope and trust in God. It is all a matter of what we believe! Do you believe God is a loving Father? Do you believe that the challenges of life are opportunities for spiritual growth?

Understanding Our Ukrainian Greek-Catholic Church — 20160911

Posted on by

1507060_848314515197967_2751624803318588973_nIn the last issue, you will remember, I began sharing information about the real authority in the Church. I shared that the Father’s authority is intended only for those who desire to live as His children. Outside of the context of this familial relationship, God’s authority is mutated. From a personal authority of communion it becomes a legal authority of laws. Authority again becomes an IT instead of a WHO. You will recall that this is exactly what happened in Judaism during the time of Jesus. God’s authority was no longer personal, it was juridical. Does that sound like today?

Here is an example of how the Church personally recognized God’s truth. There was a fervent debate within the first century Church about what was specifically required of Gentile converts. Must circumcision be required or is their faith in Christ enough? Do you remember how that controversy was resolved?

Paul found a Scripture in Matthew and said, “It says right here in the word… NO. Peter stood up and said, “as the representative of Christ on earth, I declare… NO.

The argument was settled when the Elder James referred to an oral saying of Jesus, “The words of our Lord, handed down to us, are very clear regarding this matter; we should…. Again, NO.

No one could make any reference to the words of Jesus to settle the controversy. No specific Scripture could be cited which immediately addressed the problem. No particular person was looked to as if he had been given God’s authority to declare the right teaching. Why? Because the New Testament had not yet been written. There was only oral tradition and that always depended upon the person who shared what he remembered.

How then did they come to a decision on the matter? They heard the testimony of the brethren gathered there and then looked to God’s Spirit to discern that testimony. Their resolve? “For it seemed good to the Holy Spirit and to us” to lay upon them [the new coverts] no greater burden than they abstain from things sacrificed to idols and from blood and from things strangled and from fornication” (Acts 15:28). The Church may not have had the written canon, but she had the Spirit Christ promised. This promise was verified in their midst. They were not left as orphans. The Spirit of God gave them a firm witness to the Truth. As this promise proved true in that first council, so it would hold true in later centuries as well. Believe that the Spirit of God IS with us!

The Divine Liturgy and Our Worship of God — 20160911

Posted on by

Holy Eucharist IconWhile the ending of the Epiclesis is said by the priest silently, it is truly something that all should know is being prayed on behalf of the whole community. The priest prays that the changing of the bread and wine into the Body and Blood of Christ should be accomplished so that:

To those who partake of them, they may be for the purification of the soul, the remission of sins, for the communion of Your Holy Spirit, for the fullness of the heavenly kingdom, for confidence in You and not for judgment or condemnation.

Thus the consecration and reception of the consecrated gifts are intended to have an impact on our lives. Jesus intended and desired that His true presence in the lives of His followers would make a difference. He still has that same intention and desire.

So, what difference does it mean to you when you partake of the Holy Eucharist – Communion. Do you think about the fact that Christ is present in your life? Does His presence compel you to do all in your power to change your heart and mind to make it come into great conformity with His mind?

He is with us to help us truly change our hearts and minds so that we may realize that the Kingdom of God IS at hand. Hopefully that is the intention of all those who come and receive Communion, namely to change their heart and mind so that they more and more become like Jesus, the Christ – that they more and more become people who can love unconditionally and absolutely forgive others as they want to be forgiven.

Hopefully, our participation in the Divine Liturgy has an impact on how we live and think. It is not meant to be some-kind-of magical ritual which has the power to take away all of the struggles and challenges of life. It is something that should give us greater insight into the meaning and purpose of life.

I suspect that some of the ritual may be distracting and we get into the mode of just “doing it” without very much thought, believing that we must do it in order to secure a special place for ourselves in heaven. THAT IS NOT WHAT THE DIVINE LITURY IS ABOUT! It is not something we do to appease an angry God Who is just poised to catch us doing something that merits punishment. It is an act of worship of God which is meant to help us think about and embrace the meaning and purpose of life, namely to grow in the likeness of Jesus Christ! We are called to voluntarily seek our own growth.

Acquiring the Mind of Christ — 20160911

Posted on by

christ_iconFor the first thousand years of Christianity, the Gospel message was not understood from the now common Scholastic mindset of Anselm. Today, Anselm’s ideas are unfortunately the most dominate perspective of Christianity in the Western world, both Protestant and Roman Catholic. The early Christians, just as today’s Eastern Christians, understood that Christ releases us from sin (our inability to understand the meaning and purpose of life as God created it to be) by destroying its root, death. Those who have “put on Christ” are no longer slaves of sin, “because you are not under the Law but under grace” (Romans 6:14). For the “Law of the Spirit of Life in Christ Jesus has set you free from the Law of sin and death” (Romans 8:2).

Anselm, the Roman Catholic Archbishop of Canterbury in the 11th century, was the father of modern Scholastic theology and philosophy. He has been seen by some to be the first to develop a doctrine of Atonement apart from the Church’s biblical-patristic heritage. By adjusting his theology to fit his society’s understanding of the time, Anselm utilizes a feudal ethic to rationally discern the unfathomable depth of the mystery of God.

Anselm can be seen as a bridge between St. Augustine of Hippo and Thomas Aquinas. By using classical philosophy and logic as instruments of discovery (instead of a means of interpretation), Anselm’s doctrines made the infinite truth of God subject to a created finite intellect. In contrast, the Scriptures are quite clear that God’s revelation “is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ” (Galatians 1:11-12).

The current Western position, originating from Anselm, officially states that “justification has been merited for us by the Passion of Christ, who offered Himself on the cross as a living victim and whose blood has become the instrument of atonement for the sins of all men.” The question then is raised: How does this Atonement happen and who is it offered to? The Eastern Church likewise sees Christ as the One Who gave His life as a ransom for many. But, Christ is the ransom that was paid to death as St. Athanasius the Great says in light of Hosea 13:14 “The ransom was offered to death on behalf of all so that by it He once more opened the way to the heavens.”

Think about this!