Forty Excuses

The following is my own adaptation of an article called "Forty Excuses for not Joining the Orthodox Church," from the superb Orthodox England website:

1. "I can’t become Orthodox, because I am comfortable where I am."
Did Christ say "I have come that they may have comfort, familiarity, etc."? He did not. He said "I have come that they may have life, and have it to the full" (Jn 10.10). If you are not in the Orthodox Church, you are simply not living the Christian life to its fullest. Period.

2. "I can’t become Orthodox, because I was raised Roman Catholic/Protestant."
So, what's the problem? The Apostles were all raised Jewish. Then they recognized Christ for who He was and followed Him. You were raised Christian, and that's a good thing. But now it's time take your Christian life farther than you thought it could go.

3. "I can’t become Orthodox, because you don’t believe in the Pope."
The only man we believe in is Christ; He alone is the head of the Church and does not need a "vicar."

4. "I can’t become Orthodox, because you don’t have the filioque."
Nor does the New Testament. (See Jn. 15.26 or Acts 2.33); nor did the Nicene Creed prior to the 6th century; nor even did the Church of Rome until the eleventh century.

5. "I can’t become Orthodox, because you believe in the Real Presence."
We simply take Christ at His word: "This is my body..." (Mt 26.26-29; Mk 14.22-24; 1Co 11.23-26). Why don't you?

6. "I can't become Orthodox because you baptize infants."
So did the New Testament Church; that's how people came into the Church in the first place: adults and infants. Only many centuries later did people begin to reject this practice. Christ said "Let the children come to me and do not hinder them" (Lk 18.16). Do you think perhaps that refusing them membership in the Church because they are unable to articulate their faith to your satisfaction might be hindering them?

Infant baptism isn’t some new thing that medieval Roman Catholics came up with just to be troublesome. It has been with the Church from the beginning, undisputed until some sixteenth-century European decided that he could out-think a millennium and a half worth of eastern theologians and scholars.

7. "I can’t become Orthodox because doctrine doesn't really matter anyway."
I think St Paul may beg to differ: He wrote that “if anybody is preaching to you a gospel other than what you accepted, let him be eternally condemned!” (Ga 1.8-9). He told Timothy to “command certain men not to teach false doctrines,” (1 Tm 1.3). He told Titus that an elder in the Church “must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it,” and that Titus himself “must teach what is in accord with sound doctrine” (1.9, 2.1).

The question isn't whether doctrine matters--it clearly does. Very few people who take their faith seriously will argue otherwise. The question rather is: what doctrine do you choose to believe: that which has been taught by and lived out within the life of the Church for two thousand years, or that which has been pieced together by "cunning and craftiness of men in their deceitful scheming” (Ep 4.11-16)? (See also 1Ti 4.6, 4.16, 6.3-4; 2Ti 4.2-3)

8. "I can’t become Orthodox, because you pay too much attention to saints."
We believe, as we confess in the Liturgy, that "God is wondrous in His saints." We laud the saints, not because of their own accomplishments, but because of the work that God has accomplished through them. We also look to them as partners in prayer, and as role models. Who are your role models? Who are the role models of your children?

9. "I can’t become Orthodox, because you pay too much attention to Mary."
None of our beliefs and practices with regard to Mary are simply about Mary, but are a direct reflection of our beliefs about the Incarnation of Christ.
The Orthodox Church has two--and only two--dogmas concerning the Virgin Mary: 1) She is the Theotokos (that is, the Birthgiver of God. In other words: Jesus was fully divine even from His conception in the womb), and 2) She is ever-virgin (that is, the womb that bore God was consecrated and was therefore never again used for any secular purpose).

10. "I can’t become Orthodox, because you use 'vain repetition.'"
It's unfortunate that people have the mistaken idea that any repetition must be vain, or in vain. Repetition does not make a prayer vain; what makes a prayer vain is the heart of the person saying the prayer, which of course is not something we can judge.
Is it vain to call on the Lord for mercy? Is it vain to repeat "Holy, Holy, Holy"?
Why is it acceptable to reprise the chorus of a "praise song" a dozen or more times, and yet reciting the Lord's Prayer might be "vain repetition"?
Read Psalm 136 and consider whether that qualifies as "vain repetition."

11. "I can't become Orthodox because you don't believe in Original Sin."
Actually we do. What we don't accept is the Augustinian doctrine of original guilt, whereby the guilt of Adam's sin is transmitted from generation to generation through the act of human reproduction. The Orthodox Church teaches that human beings are born into the consequences of, rather than with the guilt of, Adam's sin.

12. "I can't become Orthodox because you have bishops."
So did the Church of the New Testament. Why doesn't yours?

13. "I can’t become Orthodox, because you don't believe in Sola Scriptura."
Nor does the Bible teach such a doctrine. We certainly hold the Bible in very high esteem (and use it more than any other Christian body). But we also believe, as Christ said, that man lives by "every word that proceeds from the mouth of God," not just those words that happened to be committed to writing. St Paul told the church at Thessaloniki to hold to the teaching they had received, whether it came to them in writing or "by word of mouth" (2Th 2.15). Clearly sola scriptura is not a biblical teaching.

14. "I can’t become Orthodox, because you use 'canned prayers.'"
Every Christian worship community uses prewritten prayers. Every one. Hymns, psalms, "praise songs." They are all pre-written. Without pre-written prayers, community worship would be chaotic, and St Paul wrote in 1 Corinthians 14.40 that, in the Church, "all things should be done decently and in order." The choice, therefore, isn't between "canned prayers" and no "canned prayers." The choice really is about which "canned prayers" you choose to use: ones that have been with the Church for centuries upon centuries, and have been prayed (and are still being prayed!) by multitudes of saints, martyrs, ascetics, etc. Or a collection of songs that have maybe been around since the Civil War at the earliest, and that may or may not be used someday by your grandchildren.

15. "I can't become Orthodox because you believe in works righteousness."
We believe no such thing. The Orthodox Church teaches--as does the Bible--that faith is more than intellectual assent or verbal expression. It must me demonstrated through action, proved by the way we live, otherwise it isn't real (Jam 2.14-26). Christ told us to be perfect (Mt 5.48), so this is what we strive for (Rom 12.2; 2Cor 4.16-17; Eph 4.21-24; 1Thess 4.1-8). This takes work.

Yes we believe that good works are necessary because they 1) demonstrate that faith is genuine, and 2) are a means by which we continue to deny ourselves and grow more and more in the likeness of God.

Works are NOT 1) an attempt to earn salvation, 2) a reparation for sin, 3) a way to appease God's anger.

Read the following verses and consider whether they support the notion that our salvation requires no effort whatsoever on our part: Mt 7.21-6; Mt 10.40-2; Mt 19.17; Mt 25.31-46; Lk 6.46; Jn 13.17; Rom 2.6-8, 13; 1 Cor 4:4; 1 Cor 9.27; Gal 5.6; Php 2.12-3; 1 Ti 5.8; Heb 10.26-8; Jas 2.14-26.

16. "I can't become Orthodox because your services are not entertaining enough."
If what you want is entertainment, then why go to church at all? Really. Stay home and watch TV.

17. "I can't become Orthodox because you don't practice open communion."
Actually, the Orthodox Church allows and encourages everybody to receive Communion. But we do take very seriously St Paul's warning not to do so in an unworthy manner (1Co 11.23-31). Refusing to unite oneself with the Orthodox Church would be to "discern not the body" (v.29), and would put someone in jeopardy of "eating or drinking judgment" onto oneself. We believe, as St Paul says, that "a man ought to examine himself before he eats of the bread and drinks of the cup" (v.28), and that this is only properly done within the sacramental, spiritual, and devotional life of the Church. So, yes, everyone is allowed to receive Communion in the Orthodox Church, however you must be an Orthodox Christian first.

18. "I can't become Orthodox because I'm not Greek, Russian, Romanian, etc."
Neither were the Apostles.

19. "I can't become Orthodox because you have too many rules."
Actually we don't have rules. What we do have is a set of practices that have, through the past 20 centuries, proven to make saints.

Consider this: If someone wants to be a marathon runner or an Olympic swimmer, one must maintain a strict regimen that includes a proper diet, adequate sleep, refraining from smoking and excessive drinking, proper hydration, etc. There isn't a set of "rules" that dictate, in a legal sense, what one must to to be an athlete, but these things have been tried and have proven effective at conditioning one's body.

Conditioning one's soul also requires a strict regimen. It's no accident that St Paul repeatedly uses athletic imagery to illustrate the Christian's pursuit of holiness (Acts 13.25, 20.24; 1Co 9.24-27; Gal 2.2, 5.7; Php 3.13-14; 1Ti 4.7-8; 2Ti 2.5, 4.7-8). In fact, the word used to describe this pursuit, asceticism, comes from the Greek word ἄσκησις, which means athletic exercise. The Church, through the guidance of the Holy Spirit, has given us a set of practices that will make us spiritual athletes, including prayer, repentance, fasting, observing holy days, participating in the sacraments, and attending corporate worship. All of which are designed for the purpose of conditioning our soul, of helping us follow Christ's instruction to deny ourselves, of becoming more like Him.

Lance Armstrong didn't get to where he is by spending an hour a week on a stationary bike, and the rest of his time in front of the TV eating Munchos. Likewise, one will never reach the level of holiness attained by the likes of St Paul by spending an hour a week in church and the rest of the time focused on secular pursuits. Spiritual athleticism--just like physical athleticism--requires dedication and hard work.

20. "I can't become Orthodox because I don't see all your beliefs and practices in the Bible."
The Bible was not written to be an exhaustive instruction manual on all matters of faith and practice. If you insist on being able to find a clear, unmistakable instruction in the Bible on every single belief and practice of the Church, then perhaps you can show me where it is stated that we are to perform "baby dedications." Where is the verse that instructs us to attend Sunday School? Where in the Bible does it say that Communion is merely symbolic and that baptism is strictly for adults?
In fact every single one of our beliefs and practices has biblical support. Do yours?

21. "I can't become Orthodox because you do things differently than we do at our church."
Have you considered that maybe that's a good thing?

22. "I can’t become Orthodox, because you kiss icons."
In the Orthodox Church we kiss a lot of things including the Cross and each other. People often kiss things for which they feel love and respect. Have you ever kissed a picture of a loved one?

23. "I can’t become Orthodox, because I'm just not ready yet."
What are you waiting for? If you're expecting a burning bush or a Road to Damascus-type experience (Acts 9), you'll be waiting a long, long time. Perhaps you can follow the example of Simon and Andrew who, when Christ told them "Follow me," they didn't hesitate; they didn't think about it, or consider it, or take notes, or discuss it, or hem and haw and think about it some more. They dropped what they were doing; as the text says, "Immediately, they left their nets and followed him." (Mt 4.18-20). James and John did the same thing: "Immediately, they left the boat and their father, and followed him" (v.22). When Philip shared the good news of Jesus with the Ethiopian eunuch, the latter didn't insist on taking the time to consider his options and figure out whether the Church was right for him. Rather, the very moment they approached some water, the Ethiopian insisted on joining the Church right then and there: "See, here is water! What is to prevent my being baptized?" (Acts 8.26-38) Perhaps you should ask yourself the same question: "What is to prevent my being baptized?"

24. "I can’t become Orthodox, because there is too much political strife within the Orthodox Church."
Yes, we are all too aware that our church is brimming with sinners. Like every other Christian body in the world, our members suffer from pride, greed, impatience, lust, envy, and all the rest. That's just a fact of human frailty. What we don't suffer from is doctrinal uncertainly. In the words of the radio host Steve Robinson, "We can't come into the Church and idealize it. Just because it's two thousand years old, we can't come in thinking it's a perfect organization. We've had two thousand years to work out dogma and tradition, but we're constantly adding new sinners." Sorry, but you're just not going to find a Christian body that doesn't include sinners. So, at least be part of the one that has its doctrine straight.

25. "I cannot become Orthodox, because you don’t sing our hymns."
Protestant hymns are indeed beautiful and even some of the modern Evangelical "praise songs" are decent (although some do leave a bit to be desired), but their beauty, their message, their spirituality, and their theological depth in no way even approaches that of Orthodox hymns. Our hymns were written by prophets, priests, kings, holy elders, theologians, emperors, angels, and even the Virgin Mary herself. If you want to hear real hymns, come to an Orthodox Church.

26. "I can’t become Orthodox, because the services might be in a language I don't understand."
It's a shame this excuse doesn't seem to be preventing people from converting to Islam, in which every service, everywhere in the world, is conducted in Arabic. Most Orthodox services will be in a language you do understand, but if not, take comfort in knowing that God receives our worship and our prayers regardless of the language. And besides, hearing the Gospels read in the original language is a powerful thing.

27. "I can’t become Orthodox, because the services are always the same."
Actually they're not. Very rarely are two services identical.

28. "I can’t become Orthodox, because it doesn't match up with history."
I have never heard this excuse, but if I did I might laugh out loud. If there is any Christian body that matches up with history, it is the Orthodox Church. That fact is simply undeniable. John Henry Newman was a Roman Catholic bishop, but his position was perfectly consistent with Orthodoxy when he wrote that "one thing at least is certain; whatever history teaches, whatever it omits, whatever it exaggerates or extenuates, whatever it says and unsays, at least the Christianity of history is not Protestantism. If ever there were a safe truth, it is this.... To be deep in history is to cease to be a Protestant" (An Essay on the Development of Doctrine, Introduction 5).

29. "I can’t become Orthodox, because I will no longer be free to change the Faith and pick from it what I want."
Exactly! You don’t come to the Church to change the Faith, you come to the Church to be changed by the Faith. Or are you under the delusion that you don't need changing?

30. "I can’t become Orthodox, because your services are too liturgical."
How liturgical is too liturgical? Nearly every Christian worship community (with a few unfortunate exceptions) is liturgical to a point. That is, they follow a pattern from week to week. This is not a bad thing; as we have already seen, worship in the Church is to be conducted "decently and in order."
Read God's meticulous instructions to the Israelites for the form, manner, and conduct of their worship (Ex 25-30, 35-40; Lev 1-8, 21-25, Num 6-11). These instructions have an extraordinarily high level of attention to detail. We are simply worshiping God in the manner that He has quite clearly shown He wants to be worshiped.

31. "I can’t become Orthodox, because I already believe what you believe."
Then what are you waiting for?!

32. "I can’t become Orthodox, because [insert lame excuse here]."
Sorry that's just not reason enough not to unite yourself immediately with the Body of Christ (Col 1.18,24), the Pillar and Foundation of the Truth (1Ti 3.15), the Fullness of Him Who Fills Everything in Every Way (Ep 1.23).

33. "I can’t become Orthodox, because you don’t have the same calendar."
Correction: it is you who does not have the same calendar.

34. "I can’t become Orthodox, because it’s too Middle Eastern."
Christ was Middle Eastern, too. Perhaps you thought He was a gum-chewin, baseball cap-wearin, SUV-drivin, flag-wavin American? Ah, no.

35. "I can’t become Orthodox, because I'm not very religious."
Perfect! The Orthodox Faith isn't a religion, it's a relationship; In fact it's more than a relationship, it's an actual participation in the Life of Christ. In the words of Fr. Andrew Damick, it is a "program for the healing of the human soul."

36. "I can’t become Orthodox, because I might be forced to climb down off my throne."
Not "might"... "WILL" You will be forced to climb off your throne.

37. "I can’t become Orthodox, because women have to wear skirts and cover their heads. It’s like Islam."
There are many reasons to revile Islam, but its sense of modesty (which it picked up from the ancient Christians) is not one of them.

38. "I can’t become Orthodox, because my family will think I've joined a cult and will reject me."
They may. Or they may recognize the truth of the Orthodox Faith and follow you into the Church. But if, God forbid, your family should alienate you for your beliefs, remember that Christ warned His followers that His teachings would result in division within families (Lk 12.51-53). Are you not willing to risk that for Christ?

39. "I can’t become Orthodox, because the services are too long."
There are exactly 168 hours in the week. If you find it so difficult to sacrifice three of those hours (which is 1.8% of your week), then you need to go to Church more than you realize.

40. "I can’t become Orthodox, because you have to stand during your services."
See excuse #1

What is “Halloween”?

The answer to this is in two parts: The Christian meaning of this day, and the anti-Christian meaning of this day:

The Christian “All-Hallows’ Eve”

“Halloween” is short for “All Hallows’ Eve,” that is, the evening before the Western Christian feast day of All Saints. “Hallow” is an old-fashioned word for “Holy”. So the “Day of All-Hallows” means the “Day of All-Saints.” “E’en” is short for evening. “Halloween” then, in its Christian meaning, refers to the evening before All Saints’ Day, which is November 1 on the western Roman calendar (the eastern Roman, or Byzantine, calendar places the commemoration of All Saints on the Sunday after Pentecost). This feast was instituted when old Rome and the Western European lands were still Orthodox, and therefore for centuries Orthodox Christians in the West observed All Saints’ Day on 1 November, and, like all traditional Christians, the pious people attended church services on the evening before the feast as well, which in this case was the eve of All Saints, or “All Hallows’ Eve” in old-fashioned English.

The Anti-Christian “Halloween”

The occult, demonic “Halloween” practices derive from the Druidic religion of the Celtic people who inhabited the British Isles. This is why, until very recently, the “spooky” Halloween was only celebrated in the British Isles, America, and other countries of British origin. Only recently has the “ghost and goblin” version of Halloween been – alas – spreading into formerly Orthodox and Roman Catholic countries.

When Christianity came to Britain, the Church found pagan people, the Celts, who celebrated a feast of their god “Samhain”, the Lord of Death, in the fall. On the night of “Samhain”, it was believed that the spirits of the dead roamed the earth and needed to be appeased, so that they would not work evil. To imitate this ritually, people would pretend to be the dead and roam from house to house demanding “treats.” On this dreadful night, as well, there were probably human sacrifices to appease death, as there were human sacrifices at many of the major Druidic holidays.

When the Church came to Britain and Ireland, of course, She strove mightily against the pagan religion of the Druids and attempted to stamp out such practices. In revenge, the pagans intensified their practices. This included, on “Samhain”, harassing those who would not give them “treats” – thus the threat of “tricks”. It also came to include mocking Christian practices: for example, “decorating” with skeletons was done in mockery of the veneration of the relics of the saints. The carved pumpkin is a mockery of the revered skull of a saint.

The original date of “Samhain” varied, because the Celts had a lunar, not solar, calendar. But after the Romans introduced the Julian calendar in Britain, “Samhain” came to be fixed on the night before November 1st. Thus it stood in direct conflict with the vigil for the Feast of All Saints.

It was very clear, then, that on the Eve of All Hallows, only PAGANS roamed the streets demanding ‘treats’, while CHRISTIANS KEPT VIGIL FOR THE HOLY FEAST DAY in a pious and Godly manner. When we go “trick or treating” we are, whether we know it or not, identifying with the pagans against the Christians.

But Isn’t the Modern “Halloween” Harmless?

Some people may object to all this and say, “Well, that was true at ONE TIME, but NOW Halloween is just a time for kids to dress up, get candy, and enjoy themselves.” I am afraid this is wishful thinking. The facts are these:

The “cute-ification” of the witches, demons, and other symbols of Halloween is not harmless. On the contrary, it is the NORMALIZATION of things that are EVIL. Things that are evil should not be depicted as if they were friendly or harmless. This teaches children the opposite of what they should be learning. And even if our children dress up as something harmless, they are “swimming,” as it were, in the atmosphere of the occult symbols that are everywhere at Halloween, and we are lending support to the whole thing by being part of it.

Real witches still exist, and they STILL regard “Halloween” as one of their “holy” nights. All over the United States alone, thousands of “Wiccan” and “Church of Satan” practitioners perform evil ceremonies on this night, ranging from the Wiccan neo-pagan nature worship to actual Satanic rituals. On a night when such things are known to go on, it is more important than ever not to confuse our Christian identity with things that are anti-Christian. It is also a night when we should intensify our prayers to combat the forces of evil.

By taking part in the pagan Halloween, we make ourselves part of the rapid de-Christianization of the United States and Europe. Current data indicate that the number of people who “keep” Halloween is constantly growing and may at some point surpass the number of people who observe Christmas in the United States! Do we want to contribute to this trend?

We may THINK that we “mean no harm” by “doing Halloween,” but uncritical behavior regarding invisible realities that we don’t really understand often invites demonic activity. Why should we take a chance on letting demons into our lives? Are we absolutely sure that Halloween is so harmless?

We Don’t Want Our Kids to Feel Left Out

Parents underestimate their children all the time. Children, and especially teenagers, are naturally idealistic and heroic. If you explain to your children why we don’t “do” Halloween, they may be a little disappointed, but in the long run, they will feel spiritual joy and a more profound sense of their own Christian identity. Also, standing up heroically like this when they are young prepares them for much bigger sacrifices they may have to make as adults to keep their integrity and their Faith.

What Should We Do on “Halloween”?

In the Orthodox Church, of course, the night before November 1st is not “All Saints’ Eve,” for we celebrate the Feast of All Saints on the First Sunday after Pentecost. But we can have Church services – Vespers and a Paraclesis, for example, can be served just about any night of the Church year, especially when there is a pastoral need. AND we can plan wholesome and enjoyable non-Halloween activities for our children and youth on that night, either at Church or in our homes, so that they have a healthy substitute for trick or treating.

What About Halloween “Month” at the Public Schools?

It is a fact that the entire month of October, lately, seems to be “consecrated” by the public schools – especially in the elementary grades - to witches, goblins, ghosts, and so forth. This is even more evidence that Halloween is part and parcel of the agenda of de-Christianization of society. Can you imagine if you tried to devote December to stories and decorations related to Christmas, as once was the case in public schools? There would be lawsuits in thousands of school districts based on “separation of Church and state.” The disappearance of Christmas and the emergence of Halloween as the major “holiday” in the fall semester at school is a major triumph for paganism in its unending war against Christianity.

During this month, we have to monitor what our children are being taught, what their activities are in class, etc. We must keep explaining to them that witches are real and are not cute but evil, that “ghosts” of the dead do not leave heaven or hell, where the spirits of the dead really are, but rather devils masquerade as the dead to frighten and mislead people, and so forth.

ALSO – depending on your school district, parents may have a lot more control over what goes on in class than you think. Chances are, there are other parents who don’t care for “Halloween month” either, and if enough of you get together and ask for a change, changes can happen. We are usually too passive and think that our children’s education is the school board’s, school administration’s, and teachers’ business. It is only secondarily their business; primarily, it is OUR business. We have to be brave and assertive.

Of course, families that home-school their children or who send their children to clear-sighted church schools where they do not “do” Halloween, do not have this problem.

From St Spyridon Orthodox Church, St Clair Shores, MI

King Harold II

On this date in 1066, the last Orthodox king of England, Harold Godwinson, mere days after battling Viking raiders in the north, died in defense of his homeland against the invading Norman forces in the Battle of Hastings on the southern coast of England. The leader of the invasion, William, duke of Normandy, often known today as "William the Conquerer," had long believed himself entitled to the English crown, but had found his nobles less than enthusiastic about risking an invasion. Only when William had secured a papal blessing for the invasion--in return for promising to suppress the English Church and install Norman bishops loyal to Rome--was he able to raise an army suitable for the undertaking.

Christians of Anglo-Saxon England had always recognized the Pope as their patriarch and most of them were probably not aware that, twelve years prior, the church of Rome had severed ties with the churches of the East. Thus, it must have come as a terrible shock to see their attackers, thundering toward them on their massive war horses, flying the papal banner.

On the day he died,

the God-loving King Harold, together with his loyal troops, commended themselves to God, for those whom they had honored as brethren and leaders in the Faith had foresaken them. Shouting the Orthodox English battle cry, which invoked the aid of the Holy Cross, King Harold and his faithful soldiers faced down their foes and would have had the victory in a closely matched battle...

The blessed King Harold was shot in the eye with an arrow. He plucked it out and continued to fight bravely. In the end, however, he was cut down by Norman knights and hacked to pieces. His body was desecrated, and many Norman Crusaders abused the remains of the fallen king, a thing to which not even pagans and Turks had been wont to do with the remains of their foes (Orthodox Tidings).

After the Norman invasion, English bishops were imprisoned, exiled or put to death, and were replaced by French-speaking Norman bishops. Thus England became Roman Catholic and remained so until 1534, when King Henry VIII declared himself the head of the Church of England. It is a well-known story, but one with a little-known epilogue:

To the Orthodox mind, there is an even more direct link with Hastings. Harold's daughter (born 1056) was to flee England after the Invasion for friendly Denmark and thence Russia. Here she married the future Grand-Prince of Kiev, Vladimir Monomach, in the Cathedral of Our Saviour in Chernigov in April 1074. Vladimir, himself half-Greek, was the grandson of St Anne of Novgorod, who had been baptised by the Glastonbury monk and missionary, St Sigfrid of Sweden. Among the children of Vladimir and Gytha was St Mstislav-Harold (in holy baptism, Theodore, feasted on 15 April), who bore a Slav name as well as that of his maternal grandfather. According to chroniclers, 'no woman in all the world was ever happier than her', Gytha had twelve children, another of whom, George (Yuri), founded Moscow. (Orthodox England)

Read more here:
The Fall of Orthodox England
Entry from OrthodoxWiki
Entry from Wikipedia
King Harold's Battle Force
About Bosham and the Battle
BBC article about grave of King Harold II
Royal Mystery on Brink of Solution

Good King Wenceslas

Today, Christians who observe the Old Calendar celebrate the life of King Wenceslas of Bohemia, who was martyred in 935. The Following is from Holy Trinity Church in Baltimore:

The Holy Nobleborn Prince Vyacheslav (Wenceslaus) of the Czechs was a grandson of the holy Martyress and Princess Liudmila (Comm. 16 September), and he was raised by her in deep piety. He began to rule at age 18 after the death of his father prince Bratislav (+ 920). In spite of his youthful age, he ruled wisely and justly and concerned himself much about the Christian enlightenment of the people. The holy prince was a widely educated man, and he studied in the Latin and Greek languages. Saint Vyacheslav was peace-loving. He built and embellished churches, and in the Czech capital Prague he raised up a magnificent church in the name of Saint Vitus, and he had respect for the clergy. Envious nobles decided to murder the saint and at first to incite his mother against him, and later to urge his younger brother, Boleslav, to occupy the princely throne. Boleslav invited his brother to the dedication of a church, and then asked him to tarry and stay for still another day. In spite of the warnings of his servants, the holy prince refused to believe in a conspiracy and exposed his life to the will of God. On the following day, 28 September 935, when the nobleborn Vyacheslav went to matins, he was wickedly murdered at the doors of the church by his own brother by birth and that one's servants. His body was stabbed and thrown down without burial. The mother, hearing about the murder of her son, found and placed him in a recently consecrated church at the princely court. They were not able to wash off the blood splashed on the church doors, but after 3 days it disappeared by itself. Repenting himself, the perpetrator of the fratricide transferred the relics of Saint Vyacheslav to Prague, where they were placed in the church of Saint Vitus, which the martyr himself had constructed.

St Wenceslas is also the subject of a well-known Christmas carol. The song, which recounts a legendary event in the saint's life, is really not about Christmas at all; rather it tells a story that supposedly took place on St Stephen's Day, which in the Western Church is the day after Christmas (in the Eastern Church it is two days after):

Good King Wenceslas looked out, on the Feast of Stephen,
When the snow lay round about, deep and crisp and even;
Brightly shone the moon that night, tho' the frost was cruel,
When a poor man came in sight, gath'ring winter fuel.
"Hither, page, and stand by me, if thou know'st it, telling,
Yonder peasant, who is he? Where and what his dwelling?"
"Sire, he lives a good league hence, underneath the mountain;
Right against the forest fence, by Saint Agnes' fountain."
"Bring me flesh, and bring me wine, bring me pine logs hither:
Thou and I will see him dine, when we bear them thither."
Page and monarch, forth they went, forth they went together;
Through the rude wind's wild lament and the bitter weather.
"Sire, the night is darker now, and the wind blows stronger;
Fails my heart, I know not how; I can go no longer."
"Mark my footsteps, good my page. Tread thou in them boldly
Thou shalt find the winter's rage freeze thy blood less coldly."
In his master's steps he trod, where the snow lay dinted;
Heat was in the very sod which the saint had printed.
Therefore, Christian men, be sure, wealth or rank possessing,
Ye who now will bless the poor, shall yourselves find blessing.

Read more here.

Things You'll Never See in an Orthodox Church, Part 18

From the Associated Press:

COLUMBIA STATION, Ohio (AP) -- An Ohio bride and ghoul have vowed to love each other and haunt and howl at the moon together at a Halloween-themed wedding. Sixty-one-year-old Jack Holsinger and 44-year-old Connie Spitznagel were both made up as pale-faced vampires for their scare-emoney Saturday night at a haunted house near Cleveland. The two chose the location because it's operated by the same people who own a campground where the couple met.

Holsinger arrived in a coffin inside a hearse, and the coffin was carried to the altar by six pallbearers. Minister Greg Kopp was dressed as Jason in the "Friday the 13th" movies. After the vows were exchanged, he ordered Holsinger not to kiss his new bride but instead to bite her on the neck.

"Orthodoxy and Heterodoxy" redux

If this series is anywhere near as good as the original (and I have no reason to think it's not), then I stongly suggest, as I did before, that everyone reading this drops what they're doing and links immediately to Ancient Faith Radio because it is a fascinating and worthwhile and enlightening series of lectures that is being re-recorded and broadcast in several weekly installments.

And, while you're at it, there's a ton of other good listening on AFR as well.

Mount Athos

In Europe countries like the United Kingdom and Norway have official religions but it generally thought that most of the population has somesort of post-Christian mindset. Only Vatican City is thought of as a truly pious country that is a theocracy when it comes to governance in Europe. However, in Greece there is an autonomous state that is run by monks, has a closed border where only men can enter if they have permission, and time is based on Old Testament teachings.

The Autonomous Monastic State of the Holy Mountain, also known as Mount Athos, is under the sovereignty of Greece but has full governance over its internal affairs.

Read the rest at Geographic Travels with Catholicgauze!

The Elevation of the Venerable and Life-Creating Cross of the Lord

The pagan Roman emperors tried to completely eradicate from human memory the holy places where our Lord Jesus Christ suffered and was resurrected for mankind. The Emperor Adrian (117-138) gave orders to cover over the ground of Golgotha and the Sepulchre of the Lord, and upon the hill fashioned there to set up a pagan temple of the pagan goddess Venus and a statue of Jupiter. Pagans gathered on this place and offered sacrifice to idols there. Eventually after 300 years, by Divine Providence, the great Christian sacred remains – the Sepulchre of the Lord and the Life-Creating Cross were again discovered and opened for veneration. This occurred under the Equal-to-the-Apostles Emperor Constantine the Great (306-337) after his victory in the year 312 over Maxentius, ruler of the Western part of the Roman empire, and over Licinius, ruler of its Eastern part, becoming in the year 323 the sole-powerful ruler of the vast Roman empire. In 313 he had issued the so-called Edict of Milan, by which the Christian religion was legalised and the persecutions against Christians in the Western half of the empire were stopped. The ruler Licinius, although he had signed the Milan Edict to oblige Constantine, still fanatically continued the persecutions against Christians. Only after his conclusive defeat did the 313 Edict about toleration extend also to the Eastern part of the empire. The Equal-to-the-Apostles Emperor Constantine, having with the assistance of God gained victory over his enemies in three wars, had seen in the heavens the Sign of God – the Cross and written beneathe: "By this thou shalt conquer".
Ardently desiring to find the Cross on which our Lord Jesus Christ was crucified, Equal-to-the-Apostles Constantine sent to Jerusalem his mother, the pious Empress Helen (Comm. 21 May), having provided her with a letter to the Jerusalem patriarch Makarios. Although the holy empress Helen was already in her declining years, she set about completing the task with enthusiasm. The empress gave orders to destroy the pagan temple and idol-statues overshadowing Jerusalem. Searching for the Life-Creating Cross, she made inquiry of Christians and Jews, but for a long time her searchings remained unsuccessful. Finally, they directed her to a certain elderly hebrew by the name of Jude who stated, that the Cross was buried there, where stands the pagan-temple of Venus. They demolished the pagan-temple and, having made a prayer, they began to excavate the ground. Soon there was detected the Sepulchre of the Lord and not far away from it three crosses, a plank with inscription having been done by order of Pilate, and four nails, which had pierced the Body of the Lord. In order to discern on which of the three crosses the Saviour was crucified, Patriarch Makarios alternately touched the crosses to a corpse. When the Cross of the Lord was placed to it, the dead one came alive. Having beheld the rising-up, everyone was convinced that the Life-Creating Cross was found. Christians, having come in an innumerable throng to make veneration to the Holy Cross, besought Saint Makarios to elevate, to exalt the Cross, so that all even afar off, might reverently contemplate it. Then the Patriarch and other spiritual chief personages raised up high the Holy Cross, and the people, saying "Lord have mercy", reverently made poklon/prostration before the Venerable Wood. This solemn event occurred in the year 326. During the discovery of the Life-Creating Cross there occurred also another miracle: a grievously sick woman, beneathe the shadow of the Holy Cross, was healed instantly. The starets/elder Jude and other Jews there believed in Christ and accepted Holy Baptism. Jude received the name Kuriakos (ie. lit. "of the Lord") and afterwards was ordained Bishop of Jerusalem. During the reign of Julian the Apostate (361-363) he accepted a martyr's death for Christ (Comm. of Priest-Martyr Kuriakos is 28 October). The holy empress Helen journeyed round the holy places connected with the earthly life of the Saviour – the reason for more than 80 churches – raised up at Bethlehem the place of the Birth of Christ, and on the Mount of Olives from whence the Lord ascended to Heaven, and at Gethsemane where the Saviour prayed before His sufferings and where the Mother of God was buried after the falling-asleep. Saint Helen took with her to Constantinople part of the Life-Creating Wood and nails. The Equal-to-the-Apostles Emperor Constantine gave orders to raise up at Jerusalem a majestic and spacious church in honour of the Resurrection of Christ, including in itself also the Sepulchre of the Lord, and Golgotha. The temple was constructed in about 10 years. Saint Helen did not survive until the dedication of the temple; she died in the year 327. The church was consecrated on 13 September 335. On the following day, 14 September, the festal celebration of the Exaltation of the Venerable and Life-Creating Cross was established.
On this day is remembered also another event connected to the Cross of the Lord, – its return back to Jerusalem from Persia after a 14 year captivity. During the reign of the Byzantine emperor Phokas (602-610) the Persian emperor Khozroes II in a war against the Greeks defeated the Greek army, plundered Jerusalem and led off into captivity both the Life-Creating Cross of the Lord and the Holy Patriarch Zacharios (609-633). The Cross remained in Persia for 14 years and only under the emperor Herakles (610-641), who with the help of God defeated Khozroes and concluded peace with his successor and son Syroes – was the Cross of the Lord returned to Christians from captivity. With great solemnity the Life-creating Cross was transferred to Jerusalem. Emperor Herakles in imperial crown and porphyry(purple) carried the Cross of Christ into the temple of the Resurrection. Alongside the emperor went Patriarch Zacharios. At the gates, by which they ascended onto Golgotha, the emperor suddenly stopped and was not able to proceed further. The Holy Patriarch explained to the emperor that an Angel of the Lord blocked his way, since He That bore the Cross onto Golgotha for the expiation of the world from sin, made His Way of the Cross in the guise of Extreme Humilation. Then Herakles, removing the crown and porphyry, donned plain garb and without further hindrance carried the Cross of Christ into the church.
In a sermon on the Exaltation of the Cross, Saint Andrew of Crete (Comm. 4 July) says: "The Cross is exalted, and everything true gathers together, the Cross is exalted, and the city makes solemn, and the people celebrate the feast". (From Holy Trinity Church, Baltimore, MD)


Troparion (Tone 1): O Lord, save Thy people/ and bless Thine inheritance./ Grant victory to Orthodox Christians over their adversaries,/ and by virtue of Thy Cross, preverse Thy habitation.

Kontakion (Tone 4): O Christ our God,/ Who wast voluntarily lifted up on the Cross,/ grant Thy mercies to Thy new people named after Thee./ Gladden with Thy power Orthodox Christians/ and give them victory over their enemies./ May they have as ally/ that invincible trophy, Thy weapon of peace.

Historic Baloukli Cemetery Vandalized

Ninety tombs were desecrated by vandals in the beginning of September, at Baloukli cemetery [Istanbul], bringing to mind the tragic pogrom of the Greek community in September 1955. The vandalisms were ascertained in the morning of September 2nd by the guards of the nearby historical Monastery of the Life-giving Spring of Baloukli. The unknown individuals, who committed the sacrilege act, entered by the stone fence of the cemetery that faces the road. (Source)


The vandals broke in pieces the tombstones that were bearing the cross, the names and dates of birth and death of those who died. The authorities are looking into the case. This incident, which has not yet been widely known, has created great concern among the Greek minority in Istanbul. (Source)

"epic tapestry"

Brilliant!!! Why didn't I think if this???

See the rest at Flow of Consciousness

St Nicholas Church, NYC

Pictured here is St Nicholas Orthodox Church, which was destroyed eight years ago today.



For more information:
St Nicholas Orthodox Church website
"Archbishop Demetrios to hold memorial service at Ground Zero"
Article from wirednewyork.com

Bishops, Part 1

It doesn't require a whole lot of examination to discover that there are many profound differences between Orthodox Christianity and every other Christian tradition in the world today. Some of those differences are of course more obvious than others. Part of the purpose of this blog has been to address those differences and consider their consequences.

One of the more apparent differences between Orthodoxy and most Protestant and Evangelical bodies is in the matter of church government, which in the Orthodox Church includes a very clearly defined hierarchy composed of bishops, priests, deacons and laity. The hierarchical structure of the Catholic Church was something that annoyed me in my youth (when I didn't even know the Orthodox Church existed), particularly in light of St Peter's mention of the "royal priesthood," which I--like all good Baptists--took to mean that any hierarchy in the church was redundant and in violation of the belief that there is "one mediator between God and men, the man Christ Jesus." The use of bishops and priests looked to me like the "traditions of men" that St Paul warned us about.

I have since revised my opinion of the office of bishop.

So, with that in mind, I will begin a series of posts dealing with each of the levels of clergy in the Orthodox Church, beginning with that of bishop. Specifically I will be answering questions that I myself asked as I was investigating the Church:

What is a bishop anyway?
Why don't I see bishops in the Bible?
What is the purpose of a bishop?
Are they really necessary?
And what is the difference between an archbishop and a metropolitan?

The word "bishop" is derived from the Greek word episkopos (ἐπίσκοπος), which is a combination of the words epi (ἐπί), meaning "on" or "over" (as in "epiphyte"), and skopos (σκοπός), which means "seeing" or "looking" (as in "microscope"). The literal translation of ἐπίσκοπος would therefore be "overseer," which is how it is rendered in the NIV and ESV translations of the Bible. The KJV and RSV both translate it as "bishop." Either way is valid.

St Ignatius, who, as I have mentioned before, was a disciple of the Apostle John, wrote a letter to the church in Philadelphia (in Asia Minor, not Pennsylvania!) in which he told them that nothing in the church is to be done without the consent and guidance of the bishop ("Χωρις του επισκοπου μηδεν ποιειτε." Letter to the Philadelphians 7.1 [see here for the Greek version]). In the same letter, he wrote that "The Lord forgives all who repent—if, that is, their repentance brings them into God's unity and to the bishop's council" ("...του επισκοπου." ibid. 8.1).

To the Christians in Ephesus, St Ignatius wrote: "It is right, then, for you to render all glory to Jesus Christ, seeing he has glorified you. Thus, united in your submission, and subject to the bishop and the presbytery [i.e. priests], you will be real saints." ("...υποτασσομενοι τω επισκοπω...." Letter to the Ephesians 2.2 [Greek version])

St Ignatius in his epistles reminds the Christians of Asia Minor to

"act in accord with the bishop's [επισκοπου] mind" (ibid. 4.1),
"avoid resisting the bishop [επισκοπω]" (ibid. 5.3),
"regard the bishop [επισκοπον] as the Lord himself" (ibid. 6.1),
"heed the bishop [επισκοπω] and presbytery attentively" (ibid. 20.2),
"respect [the bishop, επισκοπου] as fully as you respect the authority of God the Father" (Letter to the Magnesians 3.1),
"let the bishop [επισκοπου] preside in God's place" (ibid. 6.1),
"not do anything without the bishop [επισκοπου] and presbyters" (ibid. 7.1),
"defer to the bishop [επισκοπου] and to one another as Jesus Christ did to the Father" (ibid. 13.2),
"obey the bishop [επισκοπω] as if he were Jesus Christ" (Letter to the Trallians 2.1),
"act in no way without the bishop [επισκοπου] " (ibid. 2.2),
"submit to the bishop [επισκοπω] as to [God's] law" (ibid. 13.2)
"follow the bishop [επισκοπω] as Jesus Christ did the Father" (Letter to the Smyrnaeans 8.1),
"[do not] do anything that has to do with the Church without the bishop's [επισκοπου] approval" (ibid. 8.1).

He further states that "where the bishop [επισκοπος] is present...there is the Catholic Church [καθολικη εκκλησια]." (ibid. 8.2); and that "he who pays the bishop [επισκοπον] honor has been honored by God. But he who acts without the bishop's [επισκοπου] knowledge is in the devil's service." (ibid. 9.1)

An article I once read used the epistles of St Ignatius (particularly ch. 8, v. 2 of his letter to the Smyrnaeans) to demonstrate how quickly the early Church fell into error. The writer of the article, apparently suffering from a bad case of Romaphobia, took the position that, because the modern churches that he felt had gone astray--specifically the Roman Catholic and Anglican/Episcopal--had bishops and his did not, then any mention of bishops by the Fathers of the early Church could only be evidence of error/apostasy/heresy. And besides that, he didn't see bishops mentioned in his Bible.

First of all, I find it difficult to believe that a pupil of the Apostle and Evangelist St John, would disregard or misunderstand or distort the teachings of his mentor so quickly and blantantly. Especially considering that Polycarp, another student of St John, and Clement, a student of St Peter, also both wrote letters encouraging Christians to follow the spiritual guidance of their bishops. Were the Apostles really such ineffective teachers?

Secondly, the word "bishop" (ἐπίσκοπος) does, in fact, appear several times in the Bible:

"Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers [ἐπισκόπους]" (Acts 20.28),
"To all the saints in Christ Jesus at Philippi, together with the overseers [ἐπισκόποις] and deacons..." (Phil 1.1),
"Now the overseer [ἐπίσκοπον] must be above reproach..." (1Ti 3.2),
"Since an overseer [ἐπίσκοπον] is entrusted with God's work, he must be blameless... (Titus 1.7), "...you have returned to the Shepherd and Overseer [ἐπίσκοπον] of your souls" (1Pt 2.25 ).

At least twice the word is used to refer to the office of bishop:
"'May another take his place of leadership [ἐπισκοπὴν]'" (Acts 1.20)*
If anyone sets his heart on being an overseer [ἐπισκοπῆς], he desires a noble task (1Ti 3.1) (KJV translates this as "...if a man desire the office of a bishop..."

*Here St Peter quotes Psalm 109:8, which in the Septuagint reads: "γενηθήτωσαν αἱ ἡμέραι αὐτοῦ ὀλίγαι καὶ τὴν ἐπισκοπὴν αὐτοῦ λάβοι ἕτερος." (note: the numbering of the Psalms is different in the LXX than in those copies of the OT deriving from the Masoretic manuscripts. Therefore, what is identified as Psalm 109 in the NIV, is Psalm 108 in the LXX)

So the bishop was clearly an important component of the Church from very early in its history, and existed even in the Church of the New Testament.

Next time I will take a look at the role of bishops in the Orthodox Chuch.

WARNING: Offensive Material!!!

The image below appeared in the Points section of the August 3oth issue of the Dallas News. It is scandalous. In other faiths, a sacrilegious image of this sort would lead to violence and destruction. (But Christians aren't evil and malicious...at least they're not supposed to be).

You can read more about this on the Contemporary Orthodoxy blog.

Feast of the Dormition

This month [today], Christians remember the Dormition—or falling asleep—of the Mother of God. Every day we celebrate those who have fallen asleep in the Lord because “the memory of the just is blessed” (Prov 10.7) and “precious in the sight of the Lord is the death of his saints” (Ps 116.15), and what is precious to God is, or at least ought to be, precious to us. But this celebration is different. The Dormition is one of the twelve Great Feasts of the Church because it shows us again a glimpse of our own salvation.

It has been said that what is true of Mary ought to be true of us. Like her, we are born into a world corrupted by sin and need the salvation of Christ. And when we imitate her life of humility, purity, holiness, obedience and love, we too can expect to join her Son in Glory.

Nearly every religion in the world believes in the afterlife, but only in Christianity do we “look for the resurrection of the dead.” The feast of the Dormition affirms this belief. It is a celebration of hope in the Resurrection. It is a reminder that we can trace our destiny through the life and actions of Mary.

Those Christians who have forgotten about Mary—and, sadly, there are a few who have done just that—would do well to remember how our lives ought to reflect her unconditional “Yes” to God. They that “hear the word of God and keep it” (Lk 11.28), who commit themselves to heavenly rather that earthly things, who respond to the Lord's call with “be it unto me according to thy word” as Mary did, will also “participate in the divine nature” (2Pet 1.2-4). They whose “soul magnifies the Lord,” can rest assured that “the Lord will exalt the humble” and “fill the hungry with good things” (Lk 1.46-55). The Feast of the Dormition reminds us of this awesome reality.

Grosse Pointe News, 20 Aug 2009

Martyr and Archdeacon Laurence of Rome

The Martyrs Archdeacon Laurence, Pope Sixtus, Deacons Felicissimus and Agapitus, the Soldier Romanus were citizens of Rome, and suffered in the year 258 under the emperor Valerian (253-259). Holy Pope Sixtus, born at Athens, received a fine education, preached in Spain and was made bishop in Rome following the martyr's death of Holy Pope Stephen (253-257, commemorated on August 2). These were times when a pope occupying the Roman throne, was known to choose death for the faith. In a short while St Sixtus also was arrested and put in prison together with his deacons Felicissimus and Agapitus.

When the holy archdeacon Laurence visited Pope Sixtus, whom they held in prison, he cried out with tears: "Whither art thou gone, father? Why hast thou forsaken thine archdeacon, with whom always thou hast offered the Bloodless Sacrifice? Take thy son with thee, that I may be thy companion in having blood shed for Christ!" St Sixtus answered him: "I have not forsaken thee, my son. I am old and go to an easy death, but yet greater sufferings await thee. Know, that after three days upon our death thou shalt follow after me. And now go, take the church treasury and distribute it to the poor and needy Christians." St Laurence zealously did the bidding of the holy hierarch.

Having heard, that Pope Sixtus had been taken to trial with the deacons, St Laurence went there so as to witness their deed, and he said to the holy bishop: "Father, I have already fulfilled thy command, and distributed by hand thine treasury; forsake me not!" Hearing something about treasure, soldiers put him under guard, and the other martyrs were beheaded (+6 August 258). The emperor locked up St Laurence in prison and ordered the chief jailer Hyppolitus to keep watch over him. In prison St Laurence with prayer healed the sick gathered together with him and he baptized many.

Astonished by this, Hyppolitus himself believed and accepted Baptism from St Laurence together with all his household. Soon the archdeacon Laurence was again brought to the emperor and commanded to produce the hidden treasure. St Laurence answered: "Give me a period of three days, and I shalt show thee this treasure". During this time the saint gathered up a crowd of the poor and the sick, who ate only because of the charity of the Church, and bringing them he explained: "Here are the vessels in which is contained the treasure. And everyone, who puts their treasure in these vessels, will receive them in abundance in the Heavenly Kingdom".

After this they gave St Laurence over to fierce tortures, urging him to worship idols. The martyr was scourged (with a fine iron flail with sharp needles), they burned his wounds with fire, and struck at him with metal switches. At the time of the martyr's suffering, the soldier Romanus suddenly cried out: "St Laurence, I behold a bright youth, who standeth about thee healing thy wounds. Beseech thy Lord Christ not to forsake me!" After this they stretched St Laurence on a rack and returned him to prison to Hyppolitus. Romanus brought there a waterpot with water and besought the martyr to baptize him. And immediately after the Baptism of the soldier, he was beheaded (+9 August). When they took St Laurence to his final torture, St Hyppolitus wanted to declare himself a Christian and die together with him, but the confessor said: "Conceal for now thy confession in thy heart.

After some length of time I shall summon thee, and thou shalt hear and come unto me. Weep not for me, but rather rejoice, for I go to receive a glorious crown of martyrdom." They placed him in an iron cage, under which they set an intense fire, and the flames of the fire flicked towards the body of the martyr. St Laurence, glancing at the governor, said: "Here now, you burn only but one side of my body, turn over the other and do my whole body". Dying, he uttered: "I thank Thee, Lord Jesus Christ, that Thou hast accounted me worthy to enter into Thy gates" -- and with these words he gave up the spirit.

St Hyppolitus took the body of the martyr by night, he wrapped it in a shroud with ointments and gave it over to the priest Justin. Over the relics of the martyr in the home of the widow Kyriake they made an all-night vigil and Divine Liturgy. All the Christians present partook of the Holy Mysteries and with honor they buried the body of the holy martyr Archdeacon Laurence in a cave on 10 August 258. St Hyppolitus and other Christians suffered three days after the death of St Laurence (13 August), as he had foretold them of this.

Troparion - Tone 4 Victorious martyr of Christ our God,by the sign of the Cross you gave sight to the blind;you distributed the riches of the Church to the poor;you were tried by fire and no evil was found in you.As you endured the burning,may your prayers extinguish the flames of our many sins,blessed Archdeacon Lawrence!

Kontakion - Tone 2 Your heart burned with divine fireas the flames of the passions died within you.God-bearing martyr Lawrence, the pillar of those who struggle,you cried out in the midst of your contest:"Nothing can separate me from the love of Christ."



From oca.org

Fifth Century Church in Connecticut

I thought the first Christians in the New World were Vikings, but I guess I was wrong. This is almost too incredible to believe. It comes from Ancient American via the Orthodox Christian Information Center:

In the stillness of Cockaponset State Forest, southern Connecticut, near the town of Guilford, masterfully carved from solid rock, stands North America’s oldest Christian church. Recent epigraphic evidence found here suggests that it is 1500 years old, and linked to a voyage of Christian Byzantine monks who fled from North Africa during the 5th Century, in the wake of the Vandal invasions. Greek and North African inscriptions, Greek cupule patterns in the form of Chrismons (monograms of Christ), baptismal fonts, a cathedra or throne, candelabras and an altar have been found at the site.

Read the rest here.

The Role of Icons

Icons are not about art. Icons are not about left-overs of Byzantine style. Icons are not about the idolatrous impulse within fallen humanity. Icons are about the very nature of our salvation. The history of Western theology, particularly the opposition to icons within the Protestant movement, has removed one of the most traditional components of Christian theology and handicapped the modern imagination and understanding of our relationship to God.
Our encounters with God, when icons are not present, are relegated to an imaginary world of “spiritual things,” or replaced by models of experience which can be highly delusional if not blasphemous (I am here speaking of some forms of pentecostalism). Thus the modern choice is between a God of the mental world or a God of the psycho-physical world – extremes that are brought about by the iconoclasm that has become inherent to our modern ways of thought.

Read the rest at Glory To God for All Things

Open Communion

Evidently, some people have expressed disagreement with the fact that the Orthodox Church does not practice open Communion. In other words, you have to be an Orthodox Christian (who has properly prepared) in order to receive Communion in and Orthodox Church.

From Touchstone Magazine:

I do not believe that open Communion has created the Christian unity it was supposed to. Some commentators have used the analogy of having premarital sex for sharing Communion before we are united in one church. I've altered that idea to suggest that it's more like a couple who have become estranged, separated, and divorced, some years later now reconciled and desiring to become married to each other again. Should they have relations before they are officially remarried?



Read the rest here.

For Homeschoolers

Education is a process of opening closed doors in the mind and heart to lead students to virtue and to a deeper understanding of God and His creation. Central to this process is to surround students with images of virtue, nobility, honor, purity, sacrifice, loyalty, and beauty. We all pray and work to do this by example, but as teachers we also seek to do this through the literature, poetry, art, music, science, and theology that we study with our students. At C.L.R.C. we understand that education is an act of love rooted deeply in the relationship between teacher and student and among students and their peers.
The Classical Learning Resource Center operates under the blessing of Bishop JOSEPH Auxiliary Bishop of the Diocese of Los Angeles and the West.

Classical Learning Resource Center is now enrolling students in their fall online semester.

Although Orthodox Christians have at their disposal various institutions of learning such as schools, universities, and seminaries, and do hold “Sunday Schools,” at least in the USA, it is fair to say that the main catechetical vehicle for all Orthodox peoples is the Divine Liturgy. All the liturgical prayers are self-contained: they enshrine the history, the story, the meaning, and the practical application of what is celebrated every Sunday, major feast, and commemoration of angels, saints, and prophets. If one pays attention – and “Be attentive” is a common invitation made throughout the Divine Liturgy – the worshipper catches all that he or she needs to know and live the Orthodox faith without need for further specialized education. For this very reason, the Divine Liturgy, more than any other focus of “power and authority,” is the true locus of Orthodox unity and the principal explanation for Orthodox unity and resiliency throughout history.

From Orrologion

Orthodox Church in Antarctica

It's an old article, but interesting...

from BBC News:
Flat pack church for Russian workers
The Russian Orthodox church is so concerned about the spiritual well-being of workers in Antarctica that it is sending them a flat pack church and a priest.
A group of Siberian architects won a national competition to design the church.
They built it out of Altay cedar wood, which is considered a precious material, and incorporated 30 types of timber into it - a feature of old Russian churches.
The church was then dismantled and its different parts numbered and transported to the Kaliningrad port.
It took five cars nine days to reach the port, and the parts are now being loaded onto a ship bound for the Antarctic.
It will be more than two months before it reaches its final destination, the Bellingshausen research station on King George Island.
The church's architects will then fly there to help put it back together.
Yevgeniy Morozov, who is heading the expedition to the south, said the church would provide extra support for workers there, who usually have only themselves to rely on.
He said up to 64 people working in the area have died since Russia started occupying the region.
"So the Orthodox Church has decided to show some concern for their souls and build this little church."
Aleksiy II, Patriarch of Moscow and All Russia, has given the project his blessing and Father Georgy, who has 20 years of experience in the Polar regions, will conduct the services in Antarctica.

For more info

Trinity Church, Antarctica

The Holy Myrh-Bearer Equal-unto-the-Apostles Mary Magdalene

The Holy Myrh-Bearer Equal-unto-the-Apostles Mary Magdalene. On the banks of Lake Genesareth (Galilee), between the cities of Capharnum and Tiberias, was situated the small city of Magdala, the remains of which have survived to our day. Now at this place stands only the small village of Mejhdel.

In Magdala sometime formerly the woman was born and grew up, whose name has entered forever into the Gospel account. The Gospel tells us nothing about the youthful years of Mary, but tradition informs us, that Mary from Magdala was young and pretty, and led a sinful life. It says in the Gospels, that the Lord expelled seven devils from Mary. From the moment of healing Mary led a new life. She became a true disciple of the Saviour.

The Gospel relates that Mary followed after the Lord, when He went with the Apostles through the cities and villages of Judea and Galilee preaching about the Kingdom of God. Together with the pious women – Joanna, wife of Khuza (steward of Herod), Susanna and others, she served Him from her own possessions (Lk 8, 1-3) and undoubtedly, shared with the Apostles the evangelic tasks, in common with the other women. The Evangelist Luke, evidently, has her in view together with the other women, stating that at the moment of the Procession of Christ onto Golgotha, when after the Scourging He took on Himself the heavy Cross, collapsing under its weight, the women followed after Him weeping and wailing, but He consoled them. The Gospel relates that Mary Magdalene was present on Golgotha at the moment of the Lord's Crucifixion. While all the disciples of the Saviour ran away, she remained fearlessly at the Cross together with the Mother of God and the Apostle John.

The evangelists enumerate among those standing at the Cross moreover also the mother of the Apostle James the Less, and Salome, and other women followers of the Lord from Galilee itself, but all mention first Mary Magdalene; but the Apostle John aside the Mother of God, names only her and Mary Cleopas. This indicates how much she stood out from amidst all the women gathered round the Lord.

She was faithful to Him not only in the days of His Glory, but also at the moment of His Extreme Humiliation and Insult. As the Evangelist Matthew relates, she was present at the Burial of the Lord. Before her eyes Joseph and Nikodemos went out to the tomb with His lifeless Body; before her eyes they covered over the entrance to the cave with a large stone, behind which went the Sun of Life...

Faithful to the Law in which she was trained, Mary together with the other women stayed all the following day at rest, because it was the great day of the Sabbath, coinciding in that year with the Feast of Passover. But all the rest of the peaceful day the women succeeded in storing up aromatics, to go at dawn Sunday to the Grave of the Lord and Teacher and according to the custom of the Jews to anoint His Body with funereal aromatics.

It is necessary to suggest that, having agreed to go on the first day of the week to the Tomb early in the morning, the holy women, having gone separately on Friday evening to their own homes, did not have the possibility to meet together with one another on Saturday, and how only at the break of dawn the following day did they go to the Sepulchre, not all together, but each from their own house.

The Evangelist Matthew writes, that the women came to the grave at dawn, or as the Evangelist Mark expresses, extremely early before the rising of the sun; the Evangelist John, as it were elaborating upon these, says that Mary came to the grave so early that it was still dark. Obviously, she waited impatiently for the end of night, but it was not daybreak when round about darkness still ruled – she ran there where lay the Body of the Lord.

Now then, Mary went to the Tomb alone. Seeing the stone pushed away from the cave, she rushed away in fear thither where dwelt the close Apostles of Christ – Peter and John. Hearing the strange message that the Lord was gone from the tomb, both Apostles ran to the tomb and, seeing the shroud and winding cloths, they were amazed. The Apostles went and told no one nothing, but Mary stood about the entrance to the gloomy tomb and wept. Here in this dark tomb still so recently lay her lifeless Lord. Wanting proof that the tomb really was empty, she went down to it – and here a strange light suddenly prevailed upon her. She saw two angels in white garments, the one sitting at the head, the other at the foot, where the Body of Jesus had been placed. She heard the question: "Woman, why weepest thou?" – she answered them with the words which she had said to the Apostles: "They have taken my Lord, and I do not know, where they have put Him". Having said this, she turned around, and at this moment saw the Risen Jesus standing about the grave, but she did not recognise Him.

He asked Mary: "Woman, why weepest thou? Whom dost thou seek?" She answered thinking that she was seeing the gardener: "Sir, if thou hast taken him, tell where thou hast put Him, and I will reclaim Him".

But at this moment she recognised the Lord's voice, a voice which was known from the day He healed her. This was the voice in those days and years, when together with the other pious women she followed the Lord through all the cities and places where His preaching was heard. She gave a joyful shout "Rabbi" that means Teacher.

Respect and love, fondness and deep veneration, a feeling of thankfulness and recognition at His Splendour as great Teacher – all came together in this single outcry. She was able to say nothing more and she threw herself down at the feet of her Teacher, to wash them with tears of joy. But the Lord said to her: "Touch me not, for I am still not ascended to My Father; but go to My brethren and tell them: "I ascend to My Father and your Father and to My God and to your God".

She came to herself and again ran to the Apostles, so as to do the will of Him sending her to preach. Again she ran into the house, where the Apostles stayed still in dismay, and announced to them the joyous message "I have seen the Lord!" This was the first preaching in the world about the Resurrection.

The Apostles were obliged to proclaim the Glad Tidings to the world, but she proclaimed it to the Apostles themselves...

Holy Scripture does not tell us about the life of Mary Magdalene after the Resurrection of Christ, but it is impossible to doubt, that if in the terrifying minutes of Christ's Crucifixion she was the foot of His Cross with His All-Pure Mother and John, undoubtedly, she stayed with them during all the happier time after the Resurrection and Ascension of Christ. Thus in the Book of the Acts of the Apostles Saint Luke writes: that all the Apostles with one mind stayed in prayer and supplication, with certain women and Mary the Mother of Jesus and His brethren.

Holy Tradition testifies, that when the Apostles departed from Jerusalem for preaching to all the ends of the earth, then together with them also went Mary Magdalene to preach. A daring woman, whose heart was full of reminiscence of the Resurrection, she went beyond her native borders and set off to preach in pagan Rome. And everywhere she proclaimed to people about Christ and His Teaching, and when many did not believe that Christ is risen, she repeated to them what she had said to the Apostles on the radiant morning of the Resurrection: "I have seen the Lord!" With this preaching she made the rounds of all Italy.

Tradition relates, that in Italy Mary Magdalene visited the Emperor Tiberias (14-37 AD) and proclaimed to him about Christ's Resurrection. According to tradition, she took him a red egg as a symbol of the Resurrection, a symbol of new life with the words: "Christ is Risen!" Then she told the emperor about this, that in his Province of Judea was the innocently condemned Jesus the Galilean, an holy man, a maker or miracles, powerful before God and all mankind, executed on the instigation of the Jewish High-Priests and the sentence affirmed by the procurator named by Tiberias, Pontius Pilate.

Mary repeated the words of the Apostles, that believing in the Redemption of Christ from the vanity of life is not as with perishable silver or gold, but rather the precious Blood of Christ is like a spotless and pure Lamb.

Thanks to Mary Magdalene the custom to give each other paschal eggs on the day of the Luminous Resurrection of Christ spread among Christians over all the world. On one ancient hand-written Greek ustav, written on parchment, kept in the monastery library of Saint Athanasias near Thessalonika (Solunea), is an established prayer read on the day of Holy Pascha for the blessing of eggs and cheese, in which it is indicated, that the Hegumen (Abbot) in passing out the blessed eggs says to the brethren: "Thus have we received from the holy fathers, who preserved this custom from the very time of the holy apostles, wherefore the holy equal-unto-the-apostles Mary Magdalene first showed believers the example of this joyful offering".

Mary Magdalene continued her preaching in Italy and in the city of Rome itself. Evidently, the Apostle Paul has precisely her in view in his Epistle to the Romans (16, 6), where together with other ascetics of evangelic preaching he mentions Mary (Mariam), who as he expresses "has done much for us". Evidently, she extensively served the Church in its means of subsistence and its difficulties, being exposed to dangers, and sharing with the Apostles the labours of preaching.

According to Church tradition, she remained in Rome until the arrival of the Apostle Paul, and for two more years still, following his departure from Rome after the first court judgment upon him. From Rome Saint Mary Magdalene, already bent with age, moved to Ephesus where unceasingly laboured the holy Apostle John, who with her wrote the first 20 Chapters of his Gospel. There the saint finished her earthly life and was buried.

Her holy relics were transferred in the IX Century to the capital of the Byzantine Empire – Constantinople, and placed in the monastery Church of Saint Lazarus. In the era of the Crusader campaigns they were transferred to Italy and placed at Rome under the altar of the Lateran Cathedral. Part of the relics of Mary Magdalene are located in France near Marseilles, where over them at the foot of a steep mountain is erected in her honour a splendid church.

The Orthodox Church honours the holy memory of Saint Mary Magdalene – the woman, called by the Lord Himself from darkness to light and from the power of Satan to God.

Formerly immersed in sin and having received healing, she sincerely and irrevocably began a new life and never wavered from the path. Mary loved the Lord Who called her to a new life. She was faithful to Him not only then – when He having expelled from her the seven demons and surrounded by enthusiastic crowds passed through the cities and villages of Palestine, winning for Himself the glory of a miracle-worker – but also then when all the disciples in fear deserted Him and He, humiliated and crucified, hung in torment upon the Cross. This is why the Lord, knowing her faithfulness, appeared to her first, and esteemed her worthy to be first proclaiming His Resurrection.

Courtesy of Holy Trinity Church, Baltimore, MD

Things You'll Never See in an Orthodox Church, Part 17

الله

For those of my readers who don't know, "Allah" is the Arabic word for God. It is--and has been since long before Islam even existed--used by Arab Christians all over the world to refer, not to the Mohammedan perversion of "god," but to the God of the Bible. It also happens to be the Malay word for God. What Malaysia therefore is doing is forbidding Christians, both those of Arabic and of Malaysian heritage, to pray to God in their own language. Wait a minute...that sounds like Islamoppression! Nah...Couldn't be.

From Christianity Today:

Agnes Monica is the Miley Cyrus of Southeast Asia. The Indonesian teen singer's face is ubiquitous. Her performances are packed out. But in Selangor, Malaysia, no one is allowed to play her song "Allah Peduli" ("God Cares"). Monica is a Christian, and Malaysian law bans non-Muslims from referring to God as Allah.

The ban on "God Cares" is one application of state laws widely opposed by the island nation's Christians and other non-Muslims. Few question whether Allah is the God of the Bible—to Malaysian Christians, Allah is simply the word for God.

Read the rest here.

Candle Making