Archive | Meditations

Monthly Meditation – August-September 2010

St. John Chrysostom church in Fort Wayne, Indiana, will be consecrated the weekend of September 18-19, 2010. It is our joy to be close to this holy event through our relationship with Fr. Anthony Michaels. Let us meditate on the following explanation of the Consecration of a Church (from OrthodoxWiki):

The Consecration of a church (in Greek, thyranoixia; literally “opening of the doors”) is the service of sanctification and solemn dedication of a building for use as a church. The consecration of a church is a rite filled with profound symbolisms. Many biblical elements are taken from the Old Testament: the Consecration of the Tabernacle (Exodus 40) and of the Temple of Solomon (1 Kings 8; 2 Chronicles 5-7). Once a building has been consecrated as a church it may not be used again for a secular purpose. Before construction of a new church building the local diocesan bishop must bless the endeavor. At the start of construction, the bishop lays a foundation stone that may or may not contain relics of a saint. Once construction is complete the building can be consecrated.

The consecration is usually performed by the diocesan bishop, but if he is unable he may ask another bishop, archimandrite, or possibly a senior priest to perform the service on his behalf. While the consecration encompasses the whole church, the ceremony centers around the holy altar and holy altar table in particular. At the center of an Orthodox Christian's salvation and life in Christ is the holy altar. As we will see, the consecration of a church and its holy altar is its baptism and chrismation.

In preparation for the consecration, the altar table is cleared and left uncovered. On the eve of the consecration, following the evening service, all the elements needed for the Consecration service are assembled. On the day of the consecration, the service begins with the blessing of a quantity of waters. The morning service (Matins/Orthros), may be held using a covered table before the Royal Doors set with a candle, tray (diskos), where the bishop will place holy relics and a cover for the diskos.

The service begins with the reading of Psalm 143, followed by the reciting of petitions and prayers. The people and singers, led by the bishop carrying the holy relics, and priests, process around the church three times, reminiscent of the three processions around the font at baptism. Each time the procession reaches the front of the church, the bishop places the diskos on a table and reads from the Holy Scriptures. After the third procession is completed, the bishop chants a dialogue from Psalm 24 as he enters the church: “Lift up your gates, O ye princes; and be lifted up, ye everlasting gates, and the King of Glory shall enter in”; this represents Christ the King entering and taking over the building by defeating the power of the devil. After the dialogue is completed the bishop makes the sign of the cross with the diskos and enters the church.

In the early days of Christianity when Christians were heavily persecuted, the faithful met in the catacombs where the Eucharist was celebrated on the graves of martyrs. Once the Church was officially recognized this custom was continued by placing relics in the altar table during the consecration of the church. This is a reminder that the Church was built on the blood of the martyrs and their faith in the Lord.

After the bishop has entered the church, he continues into the altar. In the altar he places the diskos on the altar table. There he removes the relics and places them in a small box. The bishop then pours holy chrism over the relics, symbolizing the union between our Lord and his martyrs. With prayers and the reading of Psalm 145 the bishop then places the box with the relics in a cavity in the altar table where it is sealed in with a wax/mastic that contains fragrant spices as were used by Joseph of Arimathea and Nicodemus to anoint our Lord's body before his burial. In this, the holy altar represents Christ's tomb.

After the relics are placed in the altar table, the bishop proceeds to the washing and anointing of the altar table. For this purpose the bishop is vested in a special white linen garment over his vestments called a sratchitza or savanon. The baptism of the altar table begins with the prayer of consecration by the bishop, followed by petitions. The bishop then is given a basin of water and, with a blessing and prayer, pours the water over the table three times and washes it while Psalm 84 is read. Symbolizing baptism, the table is cleaned by washing and made holy by the grace of the Holy Spirit.

After the table is dried, the bishop sprinkles rosewater on it and continues reading Psalm 51. The assisting priests then dry the table. Having anointed the table with chrism, once in the center and on each side, the bishop proceeds to spread the chrism over the whole table while reciting a section of Psalm 133. The excess chrism is wiped off by the priests and icons of the four Evangelists are fastened, one at each corner, to the altar table.

While Psalm 132 is read, a white linen cloth, representing the Lord's burial shroud, is laid over the altar table. The cloth, called the katasarkion, is tied on the table with a cord that represents the cord with which our Lord's hands were tied when he stood before the high priests. The katasarkion is permanently installed, to remain as long as the church stands. After washing his hands, the bishop now covers the altar table with a more ornate cover that symbolizes the glory of God and places the other holy articles, including the antimins, Gospel Book, the tabernacle, and candle sticks, on the altar table, as the reader reads Psalm 93.

After the altar has been consecrated, sanctified, and adorned, the entire church is censed while Psalm 26 is read. Then, the bishop anoints with holy chrism the four walls of the church and holy icons, making the sign of the cross on each with the chrism. The bishop then offers prayers for the altar, church, and faithful and places a lighted vigil light on the altar table. As the consecration service comes to an end, the bishop removes the sratchitza he is wearing and may offer it to be cut up into small pieces that are given to each person in church. Concluding prayers for the consecration service are then offered before starting the first Divine liturgy to be celebrated in the newly consecrated church.


Monthly Meditation – June-July 2010

“I urge you by our common faith, by my true and simple love for you. Hold fast to your glory with courage, perseverance, and strength, having overcome the enemy. We are still in the world. We are still placed in the battlefield. We fight daily for our lives. Take care in order to profit from these battles and to finish what you have begun to be. It is a small thing to attain something, but it is more important to keep what you have attained. Faith and saving birth makes alive, not by being received, but by being preserved. It isn't actually the attainment, but the perfecting, that keeps a man for God.”

St. Cyprian of Carthage

The Holy Spirit has descended! From Heaven to earth! So the Church proclaims on the Great Day of Holy Pentecost, celebrating, as it said, Her birth, and even more importantly the beginning of the conversion of the entire world from darkness to light, from falsehood to truth, from violence to peace, from sorrow to joy, from death to life! On this day the Apostles and those gathered “in one place” were “all filled with the Holy Spirit” (Acts 2:1-4) and so was laid bare the darkness of error and unbelief which had ruled in the world since the day Adam fell in Paradise. On this day the genesis of pure Faith was seeded in the hearts of “the Apostles and those gathered” in preparation of being sent out according to lot determining where each should go to take part in the preaching of the Gospel. On this day the Church was born not as institution but as guardian of all that the Apostles and their successors would proclaim and teach. On this day God's Temple which will be seen in the icon of every church is established as the place for Christ's body to gather to worship Him “in spirit and in truth” (John 4:23). On this day every man, woman and child is given the beginning of Life to which each is called to preserve and perfect in the arena of this world and in preparation of “the life of the world to come” (Nicene Creed). On this day each of us are given all that is needful to finish that which has begun!

This is a most special time of year. Great and Holy Lent has prepared us to enter once again into direct contact with our Lord's Death and Resurrection. Pascha and our Lord's Ascension has enlivened our souls, hearts and minds with all that is Life and Light, and we have celebrated to the fullest extent the joy of the Risen Lord. And now the season of Pentecost begins, the season of illumination in which we have lived all our lives, the eternal season of God's intimate seal and plan of salvation for every man and the whole universe! What is this plan? “That all men would be saved and come to the knowledge of the truth” (1 Tim. 2:4). How is this to be done? Through the grace and mercy of God to be sure; but also through our response to all that we have been given by God to be salt and light to this world, in order that this world may see what good is “and give glory to the Father who is in heaven” (Matt. 5:13-16).

What does it mean to be a Christian? I mean no condescension by asking this question. I ask because the answer is both easy and unexplainable. I concentrate here on the beautiful act of believing while admitting that faith is not always easy. I concentrate here on the priority of purpose while admitting that the extreme materialism of modern society has perverted man's ability to perceive God's holiness and perfect way. I concentrate here on how there will always be higher [spiritual] goals before us and that we must never forget our Lord's admonition, “Take heed then how you hear; for to him who has will more be given, and from him who has not, even what he thinks that he has will be taken away” (Luke 8:18). It is at this time of year that we are especially reminded that our Church is Holy, Catholic and Apostolic, and that our participation in this life is not about the acquisition of blessings but rather the vocation of sacrifice. We have a ruthless enemy whose sole purpose is to distort and destroy all that God has created. What does it mean to be Christian? We look to the example of our Lord's first followers, His Mother, and all men and women of super-abundant courage, perseverance, and strength, who fought daily not for the betterment of their own lives in this world but rather for the preservation and perfection of faith: their own and for the sake of every soul to whom they were given to love. Is this who we are? If so, then there is hope that we are not Christian in name only. If not, then there is much to learn regarding the fallacy of having “made it” in this life: either in the contentedness that arises from worldly success or from believing that one has given enough in the stewardship of his life, and his life in Christ. Beloved, every joy and every sorrow we experience in this life is a gift, stemming from God's abundant grace and the intimacy of His presence, be it the love of the Father, the promise of the Son or the seal of the Holy Spirit. Great is the soul who continually strives to be alive in this great gift of life, and who perseveres with all priority to fight the good fight of faith, seeking not only victory for himself and others in the vocation of our common calling with the Apostles and all the Saints, but also the pathway of perfection which “keeps a man” undaunted in his yearning for Christ, His Kingdom, and all that is good.


Monthly Meditation – May 2010

“In Paradise it was in man's power to work without labor.”

St. John Chrysostom

St. John Chrysostom's biblical commentaries always cover a lot of ground. This quote is taken from his commentary on the healing story of the paralytic at the pool by the Sheep Gate (St. John 5:1-15). In it he distinguishes between work and labor in relationship to Adam in Paradise and man after Adam's fall.

After numerous conversations I find it more and more clear that most people do not actually “work” for a living but rather (at least according to St. John's definition) “labor” for a living. There is both sadness and blessing in this which I hope to briefly address as we strive to distinguish between work and labor.

The sadness I feel and see is the way so many people seem unable to find their true vocation in life, often times ending up with jobs that just chase the dollar. From what I hear this has been a philosophical point often adopted by high school and college students. Recent polls and statistics have shown that when asked what they hope to do for a living many students reply, “Whatever makes me the most money.” Sadder still, the goal of making money is often notably empty of any form of humane stewardship, focusing rather on maximizing time for disposing one's income on interests of pleasure and ease.

Man needs to work; there is no question about that. What man doesn't need is to reduce work to the purposes of paying bills, obtaining security and pleasure, and being influenced to make employment decisions on the basis of dollars. When this is the case a man has already crossed the line of enslavement to the shackles of labor, diminishing the possibility of him ever understanding the true meaning of vocation.

In our fallen state, while I believe it is not impossible for a man to “work without labor” (“for with God all things are possible”) it will be rare, like the gift of Uncreated Light given to St. Seraphim of Sarov, because it is only through laboring that a man's work can become a true vocation. St. John puts it this way, “God gave us at the beginning a life free from care and exempt from labor. We used not the gift aright, but were perverted by doing nothing, and were banished from Paradise. On which account He made our life for the future one of toil, assigning as it were His reasons for this to mankind, and saying, 'I allowed you at the beginning to lead a life of enjoyment, but you were rendered worse by liberty, wherefore I commended that henceforth labor and sweat be laid upon you.' This is why life is laborious, because not to labor is wont to be our ruin.”To me, this is so encouraging! It helps me to understand why even in my life as a priest, a life to which I believe God has called me to a true vocation and a life in which I have been given many joys; there are still many laborious days.

In the story of the Paralytic, St. John relates that the “thirty and eight” years this man waited and did not receive his desire was not due to any “carelessness” on his part; and that during this immense time of waiting his faith was never dulled. He goes on to say, “While we if we have persisted for ten days to pray for anything and have not obtained it, are too slothful afterward to employ the same zeal.” Here we are guided to see how the affliction of the Paralytic became his vocation, and how his faith and attitude, however long it took to gain this grace, defines the difference between labor and work. Undoubtedly he had laborious days but it was through his labor that his affliction became his work and ultimately his healing (salvation).

How many of us are of the mind to see our jobs as a means to a worldly end rather than a heavenly one? This is a great challenge for us in this era of business and economy. Often times it seems to me that the economic environment we have created for ourselves has virtually destroyed the notion of work as virtue and vocation, precisely the very things that we as Christians are called to pursue, bringing to our lives through work the blessed boundaries of order and discipline. The beauty of it all is that there is the possibility that a man can actually pursue work that is meaningful and as a vocation his work can express a priestly character. St. John concludes his commentary with this, “For it is possible to work and not be wearied, as do the angels.” May we learn in our lives, through our labor and our best choices to find soul-enriching vocations, to truly labor for all seasons necessary to obtain the joy that never grows old and the virtue that inspires the workman with all hope and pleasure in the grace and glory of God.

Christ is Risen!


Monthly Meditation – April 2010


Silouan of Mt. Athos

The awaited has arrived! When the old patriarch sang “Christ is Risen” the heavy stone was lifted from our souls. We felt like bodiless spirits. Like we were resurrected! Suddenly, thunderous voices of nations and tribes roared, like the sound of many waters, down by the Sepulcher, up by Golgotha, in galleries, on the pillars, on the beams of the iconostas, in window frames. Wherever there was room for a human head, a whole man squeezed into it. By these exclamations, our brothers from Asia and Africa expressed their joy. It was a strange sight for Europeans, but such are the people of the East. Pain to the point of ecstasy and joy to the point of ecstasy. During Holy Week, they sobbed out loud around the Sepulcher of the Lord, kissing the tomb, touched it with their faces and their hands, beat their chest, mourned, and lo this morning—roaring and shouts of joy. Like children—sincere and without reservations. Did not the Lord promise the Heavenly Kingdom to the children? I heard a Copt say about Europeans, “They know how to laugh, but not how to rejoice.” The joy of easterners is without laughter, especially the higher, spiritual joy.

Let God arise and let His enemies be scattered, says the patriarch. Hristos Anesti, Christ is Risen—the Greeks sing. The Tomb is transformed into paradise, a torture chamber into the palace of joy. We hold candles in our hands, but our souls are brighter than candles.

Hristos Voskrese—Russians sing. Beautifully and with compunction, soft like silk, like only Russians can. But in this hour, in this place, even the ugliest singing seems nice. Yes, and the ugliest face seems beautiful. The light and joy of the resurrection changes everything, transforms everything—voices, faces, things. Everything around us is beautiful, clean, holy, heavenly.

Christ is Risen—the Arabs sing, clapping their hands and dancing with their feet. Tears pour down their faces and glow from the thousand lights of candles from all sides. The expression of sadness is put into the service of joy. How great is the human soul in its sincerity! There is nothing greater other than God and His Angels!

Christ is Risen—sung by Serbs, Copts, Armenians, Bulgarians, Abyssinians, Blacks, one after another, each in his language and in his tone. But they all sing nicely. I tell you, all the people around us look beautiful and good. The black sons and daughters of Africa—all beautiful and good like Angels. It is a miracle that only the Resurrected Lord can perform. This is the only true foundation of brotherhood among people—seeing all people as good and beautiful.

After all the languages had their turn in singing of the tropar, the procession around the Holy Sepulcher started. Asians with their fezzes and Africans with their covers sang some song of theirs giving it the rhythm by clapping and beating: One faith is true The Orthodox Faith

And then the canon and the Liturgy. But all the readings and singing are overcome by one and the same victorious song—Christ is Risen from the dead!

At dawn, the Paschal service finishes in the church but continues in our souls. We started seeing everything in the light of Christ's Paschal glory, and everything looked different than yesterday. Everything is more beautiful, more sensible, more glorious. Only in that light of the Resurrection does life have meaning.

At noon, Antipascha is served – a glorious procession through the Holy City and the reading of the Gospel in many languages. After that, we watched how Arabs play with swords and carry the patriarch on their hands.

We felt like going down to the Russian church of Saint Mary Magdalene in Gethsemane. And we were invited by the kind Russian sisters. So we walked down the Via Dolorosa again. But behold, it was different now, radiant, beautiful! The soul was at such ease. Victory has swallowed death, and along with it the torments and the sufferings. Nothing else is seen from the bright light of the Resurrection.

Truly, truly Christ is risen!


Monthly Meditation – March 2010

“We live a long time on this earth and we love the beauty of the earth: the sky and the sun, gardens, sea and river, forest and meadow, music too, and all the beauties of the world. But when the soul comes to know our Lord Jesus Christ then she has no further desire for the things of the earth…. The spirit of the man who has come to know God by the Holy Spirit burns day and night with the love of God, and his soul can form no earthly attachment.”

St. Silouan of Mt. Athos

Many of us may have read, or tried to read, St. John Climacus’ Ladder of Divine Ascent. I have read only the first three steps and referenced a few others. The very first step, Renunciation of Life, challenged me immensely. The next two steps showed me without question that I was not ready to read further. This is not light reading and cannot be treated as such. Its content is certainly for every man (even St. John said to those living amongst worldly cares, “Do whatever good you may.”) yet its complete application needs a true guide, a proper environment and a dedicated commitment, which is why this text was intended for the monastic.

In the midst of our Lenten journey let us meditate for a moment simply on the first two steps of the Ladder: Renunciation of Life and Detachment. It is good for us as Orthodox Christians to be reminded that it is completely normal for us to consider earthly attachment as detrimental to our Christian life. I mention this as particular to Orthodoxy because of the overwhelming majority of conversations I’ve had with “western” Christians who consider it odd that an Orthodox Christian would actively withdraw (or

fast) from this God’s activities and attachments. Something as natural to the Orthodox as fasting from food seemed unbelievably foreign to one Christian pastor who couldn’t believe that we would ever “deny ourselves” anything that was created by God. Let us therefore consider the instructions of Renunciation and Detachment and see even a sliver of their benefit for those who desire to grow in their love for God.

We must first acknowledge that man is a being of vitality. There is life in us. We are given the gift of God’s image. We have the ability to appreciate, to recognize and to participate in all that belongs to God, save His essence. Each spring, as life and beauty emerge from beneath the winter snows I especially feel this vitality—this love of life. As I look upon my wife, my son, my family, my church, my friends, my vocation, I see all that is truly beautiful and I must again acknowledge how much I love life. So one might ask, “What could possibly be wrong about that, Father?” It’s not that the love of these things is wrong, but rather the question of whether or not I love these things more than the One who gave them to me? Am I ready to follow the example of Job?

To be in the world but not of the world is a perplexing and difficult problem. It affects everything, not just the sin we are asked to repent of but also that which is good in our lives, which must not become a stumbling block to our relationship with God. As an example I recall a reference made by Fr. Alexander Schmemman that at first shocked me and took me a while to understand. He said, “Even something as good as family can become demonic.” Indeed it is good for us to contemplate this along with all other attachments that might take on a greater importance than my relationship with God.

Beloved, if our Lenten disciplines can provide us any spiritual benefit let us hope that by withdrawing from whatever worldly cares we can, even for this short time, we would be given greater discernment regarding anything that might interfere with our love for God; and thereby begin to discover what is truly meant by Renunciation of Life and Detachment. Ours is a royal way which leads to a Kingdom greater than anything this world has to offer. May God grant us a fervent love for Him, appreciating the abundant goodness of this life but preferring the Paradise yet to come!