Further Thoughts About the WAY of Jesus — 20150927

4Ev-MariaLaachFollowing the WAY of Jesus is not without challenge. It is, however, the means revealed to us by God to help us discover the true meaning and purpose of life. Life does have a meaning!

As I have shared with my readers   before, I believe that the one thing most humans desire, albeit unconsciously, is to know the meaning and purpose of their lives. Life can be very confusing. Without knowing its meaning and purpose leads people to feelings of emptiness and depression.

So how does the Jesus WAY provide us with the meaning and purpose of life? The WAY suggests the meaning of our lives and gives us insights into how we might find that meaning. It clearly tells us that how we treat others, regardless of how they treat us, builds our character and helps us to develop ourselves as spiritual beings. The Jesus WAY helps us to discover that we are, like Jesus, spiritual as well as a physical beings. In recognizing this, the WAY provides us a guide to develop our spiritual selves.

This speaks to the purpose and meaning of this present earthly life. We are here on this earth to develop our spiritual selves – are here to achieve, with God’s help, a closer union with Him. This closer union is achieved by growing in the likeness of God Who manifested this likeness in the Person of Jesus, the Christ.

So the WAY facilitates our becoming, like Jesus, the anointed of God! You will recall that the word Christ means the anointed one. We are all called to gain this anointed status. This is achieved by embracing the Jesus WAY.

You will recall that Jesus did not just believe in God. He made His belief in God real by the way He lived. He truly loved others as He loved Himself. His love for others was not based on their response to Him.   He modeled all of the personal characteristics a person must have if they want to achieve likeness to God, which is the true goal of earthly life.

So where does one start? I think the first step in the process is to do a short self-assessment. Where am I in the process of developing unconditional love and forgiveness? Are there some people in my life that I feel I cannot love or forgive? If I discover this to be true, then that is probably where I should start.

One thing that helps in developing unconditional love and forgiveness is an awareness that all the small things that happen in life are indeed small things when thought of in the context of time and eternity. Remember, don’t sweat the small stuff!

The Spirituality of the Christian East — 20150927

cross_vineSt. John advances a very interesting prescription for anger. He recommends singing. He says: Singing in moderation can occasionally ease bad temper. But if it is untimely and immoderate, it may open the path to pleasure.

It is not quite clear whether he is speaking of singing in general or of chanting. Given that he warns against excess and the possibility of immoderate singing leading to another sort of passion, some are   inclined to think that he is speaking of song in general. Singing, or even listening to music, can help to soothe anger.

However, this can be likened to a painkiller that soothes the pain but does not cure it. Just as pills and medicines must be taken in moderation or at the right times, so too must spiritual medicine. But surely the best kind of singing for healing the passions of “psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord.” For these are not mere songs but prayers.

Such songs can be penitential or praises of thanksgiving. We should begin with hymns we are familiar with from church. It is far harder to cling to anger when we are singing to God. It can often be difficult to focus on prayer when we are afflicted by anger, but singing, even when it is with only our mind, makes it easier to expel bad thoughts.

St. John also suggests that patience is a remedy of anger. The only way to truly eliminate anger is by mastering patience. He also describes three stages of developing the virtue of patience.

The first stage of blessed patience, is very similar to that of freedom from anger. A person must learn not to be   troubled by the words and actions of others. Remember the old saying: Sticks and stones may break my bones but names can never harm me.

We must always remember that we and we alone are responsible for our feelings!

The Divine Liturgy and Our Worship of God — 20150927

Mystical Supper

Mystical Supper

Although I have shared this with my readers before, I believe it is critical to remember that our Church does not profess to know exactly when God chooses to change the bread and wine into the Body and Blood of Christ. We do not assert that there are any particular words that the priest says that makes causes this to happen. All we are able to say is that we believe when a group of believers in Jesus Christ pray to the Heavenly Father, remember the words the Son uttered as Jesus, invoke God’s Spirit to change the gifts, that it happens. Exactly when we don’t profess to know! We do believe, however, that God causes the gifts to change because He promised that this would happen when we repeat what He, Jesus, did on the night before He died.

You will note, as I shared before, that profound bows are made after we say prayers that address the Father, remember the Son and invoke the Spirit.

In our Liturgy, as we celebrate it, we remember exactly what Jesus did after we have address Father, Son and Spirit. The Anamnesis or Remembrance, lists all the things that God, in the Person of Jesus, has done in our behalf. Our Liturgy first states the following: the cross, the tomb, the resurrection on the third day, the ascension into heaven, the sitting at the right hand. These we know and believe took place in time. The prayer that we offer, however, also adds the following: the second and glorious coming again. I don’t know if any who have celebrated with me have ever thought about this. Most frequently the first part of the Anamnesis is taken silently. The way we celebrate, however, the entire prayer is said aloud and so we hear these words inserted into the things that God has done in our behalf.

So what does this mean? Why should the Church include something as having been done when it has not yet occurred in time? This included precisely because time has no place in the spiritual dimension. This is already done for us even though we have not experienced it.

I know that this may be difficult for some to understand. How can it be that the second coming has already happened but we are not aware of it.

Anamnesis is a central notion in Christian liturgy. Because it is, I will be sharing thoughts about it during the next several weeks and suggest how we can understand the second coming.

CALLED TO HOLINESS — 20150927

Universal Call to Holiness

Universal Call to Holiness

A call to holiness is, I believe, a call to know “Who I am.” It is a question that is put to every one of us at many stages of our lives, in many different ways. Somehow it is a question that is always there. Even after we have answered it several times, we do not really know the answer, because we are much more complicated than we dare to admit most of the time. We are unknown to ourselves.

“Who is the real me?” Every time we answer the question of identity we only understand part of the truth, not all of it. Part of our answer is untrue, a lie, and we believe it along with the truth. How difficult it is to know, face, and simply accept the truth about ourselves! Our “true selves” evade us, and, if we are to tell the truth, we evade our true selves as well.

Jesus wants us to know the truth about ourselves; He wants us to know our true selves. Jesus is a lover of the Truth. “Then you will learn the truth and the truth will make you free: (John 8:32). He wants us to be filled with life. “I came so that they may have life and have it to the full (John 10:10). And He knows how we can find that life. “For anyone who wants to save his life will lose it; but anyone who loses his life for my sake will find it”.

Unfortunately, Christians throughout the ages have often misinterpreted Jesus’ words to mean that we most never express who we really are, our true selves. A part of the Christian tradition has taken this verse and several like it about dying to self (Galatians 2:20 and Colossians 3:10) and used them as a justification for not growing spiritually and finding our true selves at all. The point of what Jesus is saying in Matthew is that by following His say we ultimately will find our true selves. Because we human beings have a natural fear of that Truth, however – a fear based in lies we have believed about ourselves, but a real fear nonetheless – and because it is often difficult and painful to search for that Truth, we have all too easily found in Jesus’ words an excuse to avoid any effort to do so.

Gaining a Deeper Understanding of the New Testament — 20150927

saintlukeIn the last issue of this article, I shared that both the Gospel and Acts present the reaction of townsfolk to Jesus. I already shared how this is presented in the Gospel. In Acts, the theme of rejection by the synagogue and the Jews begins to occur as Paul’s mission to the Gentiles unfolds. Acts reports that the Jews incited people to drive Paul and Barnabas out of Antioch. The same thing occurred in the next city on Paul’s itinerary. The town was Iconium. Then in Lystra this same group of people against Paul actually incited a crowd to stone Paul.

The story continues. Paul was rejected in Thessalonica, Corinth and other places in Greece. Then some Jews from Asia tried to actually kill Paul in Jerusalem.

After Paul’s speech in defense of himself, Jews cried out for Paul’s condemnation and death. He appeared the day after before the council and some people planned to ambush and kill him. In Caesarea, a Jewish lawyer told the Roman governor that Paul was a pestilent fellow, an agitator, and the Jews affirmed the accusation. At a hearing before the Roman governor, the Jews from Jerusalem brought many serious charges against Paul. The whole Jewish community petitioned the Roman governor to execute Paul.

That Acts reports that Paul experienced opposition from some Jews is not itself a reason to propose a late date for the writing of Luke-Acts. Rather, it is the way Acts characterizes Paul’s opposition as the Jews and the synagogue. They are virtually generic terms in Acts.

This suggests that when Acts was written, “the parting of the ways” between Judaism and early Christianity was more than well under way – it had happened. Of course, many Christians during the time of Luke-Acts were Jewish in origin. But the emphasis upon the rejection of Paul and his mission by the Jews suggests that the division into two different religions was occurring. Hence the relatively late date for Acts and thus also for Luke. Most likely, they are from the first two decades of the second century.

What is important to note in all of this is the perseverance of the early Christians and Apostles in attempting to spread knowledge of Jesus. It is truly phenomenal. The early Church was so very vibrant. Even persecution did not stop the early Christians witnessing to Jesus Christ. Unfortunately, today it seems only that fanatics possess such vibrancy in bearing witness. Why?

Resolutions of the Sixth Session of the Patriarchal Sobor (2015)

We, the delegates of the 6th Session of the Patriarchal Sobor of the UGCC, gathered in Ivano-Frankivsk in the region of Prykarpattya, on the 25th-27th of August 2015, under the leadership of the Father and Head of the UGCC, His Beatitude Sviatoslav, discussing the theme “The Vibrant Parish – A Place to Encounter the Living Christ,” have developed specific directives for the life of our Church in Ukraine and elsewhere.

By His presence at the Sobor, we testify that it is precisely in the parish that the faithful most frequently encounter Christ through Christian instruction, community prayer and service to one’s neighbor. Fostering and reviving parish life, we thus animate the entire Church. In view of this, we are presenting these proposals, which are divided into three levels: patriarchal, eparchial, and parochial.

THE WORD OF GOD

Patriarchal Level:

  1. For the continuing formation of priests, and the formation of seminarians.
  • In homiletics courses, to pay attention to different approaches and methods of preaching among different categories of people.
  • To hold a practical course on the prayerful reading of the Sacred Scriptures (Lectio Divina).
  1. To call the faithful continually to pray for good and zealous priests, preachers of the Word of God.
  2. To remind all the faithful of their duty to evangelize as witnesses of Christian life.
  3. To work on and publish the Sacred Scriptures (translated by Ivan Khomenko) electronically, and with comments, explanations, and reference material: symphony, where to find parallels, other Ukrainian translations as well as a dictionary of the Greek language.

Eparchial Level:

  1. To request diocesan bishops to support and encourage the development of a biblical apostolate in the parishes of their eparchies.
  2. To recommend that eparchial bishops organize days of spiritual renewal for priests.
  3. To call priests to preach and explain the Word of God, not merely on Sundays and feast days, but during every Divine Liturgy, during Vespers (wherever there is a reading of the Old Testament), during the celebration of the Sacred Mysteries, and during other divine services and blessings.
  4. During the celebration of the Mystery of Holy Anointing, to recommend that priests involve the family of the sick person in reading the psalms and the Epistle.
  5. To encourage the clergy to implement biblical catechesis as a method of adult catechesis.
  6. To remind the faithful of how important it is to possess their own copy of the Sacred Scriptures. For the eparchial and parochial community to help persons who receive a low-income to have access to the Sacred Scripture.

Parochial Level:

  1. To encourage the clergy to become acquainted with different methods and practices of reading the Holy Scriptures in the UGCC, and to apply them in parishes.
  2. To launch bible study groups in the parish, so that the faithful might be able to better understand the Sacred Scriptures, and explain it to others.
  3. To encourage the clergy to take into account the presence of children, while explaining the Word of God.
  4. To make use of contemporary methods of mass communication to preach the Word of God and to conduct catechesis.
  5. In order that the faithful better experience and understand the Sunday proclamation, to recommend that clergy print the changeable parts of the Divine Liturgy for their parishioners.
  6. To encourage the faithful to prayerfully read the Sacred Scriptures as a family.
  7. To use various effective practices to promote the reading of the Sacred Scriptures.

CATECHESIS

Patriarchal Level:

  1. To ensure that catechesis is relevant, meets the challenges of the time, and is presented in a practical manner.
  2. To implement a systematic catechesis of adults, based on the program of the Adult Catechumenate in the UGCC.
  3. To put into effect a liturgical catechesis for parishioners of all ages, utilizing the texts of pre-feasts, feasts and post-feasts, especially before the patronal feast of the parish.
  4. In catechetical teachings, to pay special attention to kindling a love for prayer and a reverent attitude towards the church and towards sacred things.
  5. To develop a program of liturgical catechesis (to prepare unified texts for parochial liturgical catechesis for all ages).

Eparchial Level:

  1. To organize eparchial and deanery training for catechists and active laity, and to support their ongoing formation.
  2. To organize solid catechesis in parishes based on the Catechism of the UGCC, “Christ Our Pascha.”
  3. Where needed, to implement catechetical teaching in the language of the country in which it is held.
  4. To make use of pilgrimages and common recreation times as an opportunity for special catechesis.
  5. To implement a systematic catechesis of adults, based on the program of the Adult Catechumenate in the UGCC.

Parish Level:

  1. Every effort should be made for catechesis to become a priority for parish communities, so that it addresses all ages (children, teenagers, youth, and adults) and social groups, irrespective of the number of people involved.
  2. To generate parent councils for the promotion and development of catechesis in parishes.
  3. In parishes where there is no organized catechesis, to create a catechetical school and to engage catechists to serve therein.
  4. To organize camps, both outside and within the parish, as an opportunity for special catechesis.
  5. To implement a systematic catechesis of adults, based on the program of the Adult Catechumenate in the UGCC.

MISSIONARY SPIRIT

Patriarchal Level:

  1. As members of the universal Church, we must be open to missionary activity – evangelization.
  2. To remind the clergy and the faithful that the missionary field of the UGCC is never restricted by ethnic origin.
  3. To encourage the faithful to witness to their Christian stance through public manifestation of the faith (e.g., giving a Christian greeting, making the sign of the cross, etc.).
  4. To take modern conditions of missionary activity, evangelization, and kerygma into account within a seminary course on “missiology.”
  5. Considering the needs of the Church in mission territories, to send those priests who have the gift of missionary service to training for this purpose.
  6. To encourage the clergy to provide a more in-depth clarification of the missionary spirit of the Church.
  7. To align missionary activities with the authentic witness of faith and life of the saints and new martyrs of the UGCC.
  8. To develop pilgrimages and religious tourism.
  9. To support the development of the official website of the UGCC, including its translation into different languages.
  10. To develop prayer petitions for the missionary vocation of all Christians.
  11. To promote prayer for a missionary spirit and to continue the annual decade of missionary activity in all the parishes of the UGCC.

Eparchial Level:

  1. To emphasize the missionary vocation of the Christian (namely, to share one’s faith), and to give concrete examples of missionary service, during catechesis.
  2. To organize the formation of the laity on parochial and eparchial levels.
  3. To encourage bishops and priests to involve the laity in a more active role in the administrative and economic needs of the eparchy/parish (construction, maintenance, management), and to devote more attention to dialogue with the faithful.

Parochial Level:

  1. To encourage the creation of different communities in the parish, which would make the faithful more open to others and ready to bear witness to Christ.
  2. To encourage families that form the parish community to take an active role in missionary activities (e.g., volunteer projects).
  3. To encourage families to restore Christian traditions (e.g., common prayers, mealtime prayers, joint participation in Sunday worship).
  4. To encourage parishioners to invite their friends and acquaintances to participate in the life of the parish community (e.g., invite friends to communal prayer, vigils, and other events taking place in the parish).
  5. To encourage the clergy to conduct retreats (and other events) in the parish, on the theme of mission.
  6. To call parishioners joyfully to witness to their faith – evangelization.
  7. To create, and to keep regularly updated, a book of parishioners (profiles with their contact information, in order to enable communication between pastors and their faithful).
  8. On the parish level, to encourage the celebration of the patronal feast to continue even after the divine services, by enabling communication with one another in the context of a common celebration and a meal.
  9. To organize meetings so that parishioners of diverse age groups might share the faith (meetings of families, youth meetings).
  10. To place a notice board where the faithful might request the prayers of the parish.

LITURGY

Patriarchal Level:

  1. To devote one of these next years (in a year or two) in the Ukrainian Greek Catholic Church to the liturgical life of the Church.
  2. To commemorate annually the consecration of the Patriarchal Cathedral of the Resurrection of Christ in Kyiv:
    1. To set the Feast Day of Consecration of the Patriarchal Cathedral of the Resurrection of Christ in Kyiv on August 5th (Old Calendar: August 18th).
    2. To authorize the Patriarchal Liturgical Commission to compose and submit for approval a service for this feast day.
  3. To develop suitable commentaries and explanations of the texts of divine services.
  4. To complete the translation and publication of the liturgical books necessary to carry out the divine services (Menaion, Triodion).
  5. To establish a centralized publication of liturgical texts and other materials, including their translation into other languages.
  6. To compile the Book of Needs (Trebnyk), paying special attention to those rites that are relevant to modern pastoral situations.
  7. To unify and arrange the texts of divine services for the clergy and the laity in different languages.
  8. To develop and publish liturgical services for the Ukrainian saints of the twentieth century.
  9. To encourage the clergy to celebrate the Mysteries of Christian Initiation during the Divine Liturgy.
  10. To explore the proposal to restore the practice of pronouncing aloud the texts of silent prayers, as well as the kiss of peace, within the Divine Liturgy.
  11. To stress the importance of adhering to the prescriptions of the liturgical books of the UGCC, in celebrating the Divine Liturgy and the other divine services, and to warn the clergy against making unauthorized changes. (The competency to make any changes lies exclusively with the father and head of the Church and with the consent of the Synod of Bishops of the UGCC).
  12. To call the clergy to a diligent and attentive celebration of the divine services (to clearly pronounce the prayer, to follow the liturgical movements unhurried, to adopt a proper posture, to keep their priestly vestments clean, etc.).
  13. To implement the participation of children in the Divine Liturgy and to work out recommendations in order that this might be fulfilled.
  14. In seminary courses in liturgical theology, to pay attention to the importance of beauty in the church and to the aesthetics of divine services.
  15. To pay attention to seminarians’ formation in prayer and liturgy.
  16. To see to the professional training and continual formation of cantors/readers and to create internet resources for distance formation of cantors.
  17. We recommend the creation of a single database resource for the UGCC, which would contain all helpful reference materials for divine services, and to promote the texts of divine services through the official media resources of the UGCC.
  18. To call the clergy to serve the Divine Liturgy every day (wherever possible).
  19. To supplement the existing online platform Dyvensvit, with the texts of the divine services in different languages, taking into consideration the different church calendars.

Eparchial Level:

  1. To issue rules, in the form of recommended guidelines, regarding the behaviour of the faithful during the Divine Liturgy and other divine services, explaining to the faithful how to value piety in behaviour, clothing, and posture in church.
  2. To request of eparchial bishops that the cathedral church become the model for divine services and prayer life.
  3. The request of eparchial bishops that they closely supervise the observance of architectural norms, interior decoration, and painting of churches, according to church norms and tradition, and to cooperate in this area more closely with the Eparchial Commission of Sacred Art and Architecture.

Parochial Level:

  1. The implement liturgical catechesis and preaching in parishes. To prepare an educational strategy on explaining the divine services, choosing the appropriate time and method (before or after the Divine Liturgy, distributing printed comments, explanations, and involving educated laity).
  2. To care for the beauty of liturgical singing, to pay attention to pronunciation, the expressive language of the cantor, the proper sound, and to encourage all the faithful to take part in singing the divine services.
  3. To involve children in the liturgical life of the parish, giving them responsibility over different tasks.
  4. To ensure the presence of liturgical books in the parish community and to provide the faithful with the texts of the divine services, which are carried out in the parish.

PRAYER

Patriarchal Level:

  1. To encourage the faithful to witness to the importance of prayer in their lives.
  2. To pay particular attention to imparting a love for prayer and the study of our liturgical and prayer heritage.
  3. To encourage all the faithful to practice the Jesus Prayer, both personally and communally.

Eparchial Level:

  1. To prepare the faithful for divine worship by explaining its important and beauty.
  2. To use social media in order to make prayer requests.
  3. To revive the practice of ringing bells, in order to call for communal prayer at certain times.
  4. To implement a systematic formation for active prayer communities.
  5. To stress the importance of prayer and to organize a broadcast of the prayers of the Church via television and radio.
  6. During his episcopal visitation, the eparchial bishop should pay greater attention to common prayer and to communication with the laity.

Parochial Level:

  1. To summon the clergy to give a personal example of prayer to the parish community.
  2. To encourage children and youth to take an active part in parish worship and to educate them accordingly.
  3. To promote prayer and worship in parishes at a convenient time for the people, and also in the evening.
  4. To organize brotherhoods for men and to promote their spiritual formation within parishes.

COMMUNION-UNITY

Patriarchal Level:

  1. To implement the Rite of Forgiveness at the beginning of the Great Fast (Lent), and to encourage the faithful towards reconciliation on the occasion of the completion of missions or retreats.
  2. To collaborate with other churches and confessions in the sphere of environmental protection (ecology).
  3. To nurture mutual respect, love, and knowledge of one another.
  4. To conduct joint spiritual, cultural and charitable events and processions on national and religious holidays.
  5. To offer suitable programs and scientific and practical training for pastors and practicing Christians who foster unity.
  6. To work on a program that would acquaint eparchies with one another, with the aim of exchanging gifts and providing mutual aid.
  7. To appeal to the common responsibility of bishops, priests, consecrated persons, and laity to implement the decisions and laws of the Synod of Bishops of the UGCC – this shall become a visible sign of unity in our Church.

Eparchial Level:

  1. To promote professional associations (teachers, doctors…) by organizing pilgrimages, prayers, and other activities for them.
  2. To practice ecumenical prayer in parishes and eparchies (the Week of Prayer for Christian Unity, etc.)
  3. To hold charitable events together with other Christian communities and religious organizations, fostering mutual respect and love.
  4. To collaborate with other parishes in catechetical, prayer, and charitable initiatives.
  5. To establish communities of priests to foster unity among the clergy as a sign of unity of the faithful.

Parochial Level:

  1. To encourage the parish community to hold common worship, prayer, and other celebrations (Christmas carols, sharing kutya, blessing meals) to promote unity between all parishioners.
  2. To stress the importance of unity among children and youth in parochial schools and other communities (during Christian camps, meetings, conferences, forums, ecological projects, campaigns, contests, and competitions).
  3. To carry out various parochial activities (common meals, workshops, sports activities, ecological activities) and to inform one another of needs and mutual assistance.
  4. To be open and accessible to new members of the parish and to be sensitive to their needs.
  5. To create a parish website or social network page.
  6. To organize a meeting for parishioners, in which, under the leadership of its pastor, they might discuss how they view their parish, express their wishes and expectations (e.g., pastoral planning meetings, parish council meetings, etc.).
  7. To pursue the possibility of a meeting between the priest and the people after the Sunday Divine Liturgy.

SERVICE OF NEIGHBOR

Patriarchal Level:

  1. To emphasize the importance of continuous social ministry in the parishes of the UGCC.
  2. To spread the teachings of the universal Church regarding the protection of human life from conception to natural death.
  3. To conduct whole church fund-raising campaigns, aimed at concrete social projects.
  4. To request the Caritas organization to take charge of training personnel for various types of social service within the parish community, and to provide them with the appropriate methods of assistance.
  5. To support the activities of Caritas and social ministry in the parishes of central, southern, and eastern regions of Ukraine.

Eparchial Level:

  1. To request that eparchial bishops pay attention to the social activities of a parish, during their canonical visitation.
  2. To encourage the setting up of centres to take care of orphans, provide assistance to pregnant women, the homeless, addicts, and other people who are in difficult social circumstances.
  3. To organize shelters for homeless people during cold seasons.
  4. To pay attention to people with special needs (e.g., those who use a wheelchair) when buildings new churches, and when restoring existing ones.
  5. To pay special attention to the importance of pastoral care for children, youth, and families in order to prevent social upheaval.

Parochial Level:

  1. To call the parish community to social service, as an important manifestation of our faith.
  2. To establish in parishes social councils, centres for the Caritas organization, or to appoint persons who would be responsible for organizing social service.
  3. We recommend that parish councils introduce programs of social service into its planning.
  4. To call parishes to assist priests and other persons involved in prison ministry.
  5. To call the parish community to care for the elderly.
  6. To encourage parish communities in the diaspora to provide assistance to immigrants from Ukraine in legal matters, language issues, employment, and the implementation of government programs.

LEADERSHIP

Patriarchal Level:

  1. To educate the laity and clergy on how to cooperate with each other in carrying out the duties that the Church confers upon them.
  2. To cultivate a respectful attitude by the laity towards the priest.
  3. To emphasize the importance of continuing formation for both priests and bishops.
  4. To introduce courses of pastoral planning in seminaries.

Eparchial Level:

  1. To encourage the clergy to be exemplars of both personal and family (if married) life, valuing especially the virtue of modesty.
  2. To call the clergy to reside in their parish, to become personally acquainted with their parishioners, to be open to them, and to distribute responsibilities effectively among them.
  3. To explain the vocation and task of parish councils, demonstrating, at the same time, confidence and support for them in their service.
  4. To request eparchial bishops to implement training for members of pastoral and finance councils in the parishes of their eparchies.
  5. To organize educational and spiritual training for accountants (treasurers), sextons, and other persons who serve within the parish.
  6. To develop and implement parish statutes.
  7. To organize common meetings for parish councils from different parishes.
  8. To encourage people the presentation of effective pastoral practices during eparchial and deanery gatherings.
  9. To implement a course on parish administration into the program of continuing formation for clergy.
  10. To draw the attention of eparchial bishops to the difference between regular parochial visitations and a canonical visitation.
  11. To appeal to the clergy to reside in their parish, and the parish community to provide whatever might be necessary for their pastor.

Parochial Level:

  1. To set up pastoral and finance councils (wherever there are none), to hold transparent elections in those already existing, and to inform the parish community about their activity.
  2. To create within the parish a community of people from different professions that are involved in various kinds of service and volunteering.
  3. To encourage the publication of a parish newsletter.

STEWARDSHIP OF THE DIVINE GIFTS

Patriarchal Level:

  1. To encourage the clergy and faithful of the UGCC to practice tithing (time, talent, material goods, etc.).
  2. To organize a course on the “Stewardship of the Divine Gifts” for the clergy and faithful.
  3. To create a feedback mechanism for implementing and executing the resolutions of the Sobor.
  4. To express gratitude to the “Working Group on the Implementation of Strategic Development of the UGCC in the Year 2020: The Vibrant Parish – A Place to Encounter the Living Christ” for their sacrificial labour and service.
  5. To initiate conferences after the Sobor on all levels (eparchial, deanery, and parochial) in order to inform all the faithful of the UGCC of the resolutions of the Sobor.

Eparchial Level:

  1. To request that eparchial bishops establish a mutual fund for priests, to help clergy and their families in need.

Parochial Level:

  1. To encourage pastors to cooperate closely with their parishioners.
  2. To recommend that clergy continually inform the parish community of parish activities.
  3. To call the parish community to pay special attention to the needs of asocial families.
  4. To recommend that pastors involve consecrated persons (sisters, brothers) in conducting retreats, parochial schools, et al.
  5. To encourage the establishment of parochial advisers, drawing professionals from various branches (priest, psychological, lawyer, etc.).

 

September 20, 2015

Our Gospel reading for today presents Luke’s version of the calling of the first disciples. A major part of the story deals with Jesus asking Simon to put out into the deep to catch fish. Simon at first refused, thinking that Jesus knew nothing about fishing. Peter, however, relents. He senses that there is truly something image379special about Jesus. Of course the results were amazing. Peter’s nets caught so many fish that they were at a breaking point. Peter calls others to help him.

Just think about how different the ending of the story would have been if Peter had not consented to follow Jesus’ suggestion. With all of his experience as a fisherman, Peter thought that he knew better than Jesus about catching fish. In reality, however, Jesus demonstrated that sometimes in life we have to just “take a chance”, to “risk” responding positively to the challenges of life. When we do, even though it might be scary and not make a lot of sense, we might be surprised at the outcome.

Risking to believe that life is a loving gift given to us by God for our good and spiritual growth, can make a great deal of difference in life. Unfortunately it is difficult for many humans to take the risk of embracing life as it is presented to them. This is because we humans so often think that we know what is best for us and what will bring us the greatest happiness. We have a propensity to second guess life, not believing that it is designed to deliver to us exactly what we uniquely need to become all that we were created to be.

Of course to respond positively to the various challenges of life requires that we envision life as a God-created school that delivers the unique lessons that each of us needs to allow us to grow and become who God created us to be.

As Simon Peter found, if one is open to risk embracing the experiences that life presents, all things can change. Simon went from being a fisherman to the leader of a small group of men and women who literally changed the world. If Simon had not taken the change to put out into the deep at the request of Jesus, his life would never have changed to the extent that it did. His willingness to take a risk also led to his sainthood.

This story, I think, is meant to really encourage us to believe that the challenges of life can, if we risk to consider them good and learn from them, lead us to sainthood. The true   purpose of this earthly life is to transform us into God’s children – into saints.
Think about this!

 

The Divine Liturgy and Our Worship of God — 20150920

Holy Eucharist IconAs I am sure all of my readers already know, Jesus, before He was crucified, created a ritual that became the new way of worshipping God. His act of saying that bread and wine can be His very Body and Blood through the power of the Holy Spirit, made it possible that He could, for all eternity, continuously offer an unbloody sacrifice to His Father in cooperation with His Church and find a way to be present to His followers until the end of time. His command to repeat this ritual also provided His followers with a means of offering their very lives, together with Him, to the Father. By His actions He created a new, personal way to worship God. He revealed to humankind that the worship of God is not by offering and destroying something you own but spiritually offering your life to God in thanksgiving for life. Food (i.e., bread and wine) is a perfect symbol of life. The offering of one’s life is the ultimate act of worship, especially when joined with the spiritual sacrifice of Jesus.

So the ritual that we use during the Divine Liturgy uses symbols of life and offers them to God in thanksgiving. Now the important thing is to make this offering personal – make it something that you intend and went to do. This takes thought! This requires intention! This means that we intentionally want the bread and wine to represent our very life and that we desire to offer our very life to God in thanksgiving for the gift of life in union with Jesus.

This ritual action also requires something of us. It requires that we psychologically make sure that we are in union with the community with which we worship. Why? Because in order to be in communion with Christ, we must first be in communion with others, especially those who worship with us. If we are not in communion with others. This communion with others, however, is not limited to only those with whom we perform this ritual.

This all makes perfect sense when you think about it. If, indeed, God is the life-force within all humans, then to be in communion with God means to be in communion with all others. This is why the symbols of bread and wine are so very perfect. It takes many grains of wheat and many grapes to make bread and wine. One grain of wheat or one grape doesn’t work! In order for bread and wine to be produced, the grains of wheat and the grapes must be crushed to form dough and wine.

 

Smart and Stupid Ways to Think About God — 20150920

The seventh stupid way to think about God is

GOD THE MACHO MAN.

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Boy, is this one of the stupidest ways to think about God ever! And one of the most common. He’s spread throughout Judeo-Christian thinking like an epidemic. All you have to do is to look at the popular picture of God and you’ll see the Macho Man’s mystique. God is strong, silent, distant, prone to anger, demanding, obstinate, and, of course, controlling! He controls religious dogma, rituals and practice. He controls prayer books and biblical myths. He   controls the ministry, the priesthood and the rabbinate. Not to mention the conscience of people of both sexes.

God is Our King, not our Queen! He is our Father, not our Mother. Yet, despite his pervasiveness, despite the overwhelming institutionalization and entrenchment of this idea, God the Macho Man is a fraud – a dangerous fraud. He has been used to perpetrate the myth of male superiority for millennia. He has bolstered the influence and spheres of power of some of the most brutal males in history. He has contaminated theology with sexist ideology, reflecting societal bias, not mature thought. For God the Macho Man is fictitious, an invention on “manmade” standards. Therefore, he is also one of the most idolatrous creations there is. God the Macho Man is made in the image and likeness of man.

But it is not just women who are oppressed by a god like this. Everyone is. Because God the Macho Man may be big and impressive and strong, but he is not a true God. A Macho God does not nurture. He does not heal. He is not caring or tender. He bestows his love more in the form of discipline than concern.

Let’s face it, even for men, God the Macho Man is hardly a good role model. He is not a real man at all, but an unrealistic, polarized caricature of maleness, devoid of all sensitivities. As oppressive to men as to women.

There is real danger in allowing society’s standards to determine the personality of God. Standards that can be undermined and manipulated by any power elite to subordinate whole segments of a population.

Where is the God created “Adam” – Hebrew for “mankind?” The God of men and women. Where is our real God hiding?

We’ll never find Him until we take God the Machno Man and change Him to not be in mankind’s image and likeness but rather in His own image and likeness. Of course in order to do this we must give up our ideas of who we want God to be and, rather, seek to find the God Who IS.

It would seem that the God that we have created was created by men. I wonder what God would be like if He was the creation of women?

Gaining a Deeper Understanding of the New Testament — 20150920

saintlukeAt the ending of this article in the last Bulletin, I began sharing with you what scholars say about the dating of both Luke’s Gospel and Acts. Some scholars feel that Acts must have been written while Paul was still alive and, therefore, because Luke’s Gospel is the first volume of this two-set work, the Gospel must have been written at an earlier date than the 60s. Mainstream scholars are not convinced by this argument for more than one reason. Even though Paul is the central character is Acts, the purpose of Acts was not to provide a biography of Paul but to narrate the spread of early Christianity from Jerusalem to Rome. Thus its ending is perfect – Paul is teaching in Rome. For it to have ended with Paul’s death – with words like, “and then they killed him” – would have been contrary to its purpose. Moreover, the author of Luke obviously used Mark. Given the consensus conclusion that Mark was written around 70, Luke-Acts must be later than 70.

The growing movement to date Luke and Acts in the early second century has more than one foundation. Some scholars argue that the author knew passages from the works of Josephus, a Jewish historian who wrote in the 90s, thus making Luke-Acts later than that. Though the evidence that the author did know the writings of Josephus is not completely persuasive, there is another reason for a date a decade or two later than Matthew, namely, both Luke and Acts emphasize the consistent rejection of Jesus by “the Jews.”

The rejection theme is announced in the gospel in the opening scene, the inaugural scene, of Jesus’ public activity in his hometown of Nazareth (4:16-30). Jesus’ fellow villagers react positively to his message until he refers to two prophets of the Old Testament whose activity extended to Gentiles – a widow and a leper. The scene anticipates the plan and theme of the two-volume work, which is the expansion of the Jesus movement from the Jewish homeland to the Gentile world.

What is striking is the reaction of Jesus’ townsfolk. When he mentions Gentiles favorably, they reject him and try to kill him. Jesus, of course, escapes and the Gospel says: “He passed through the midst of them and went on his way”. What is noteworthy is that Luke’s story of Jesus begins with rejection by those “in the synagogue.”

Pick up your New Testaments and see if you can find this “rejection” theme in both

Luke’s Gospel and Acts.