A Little Spiritual Help

spiritual help for a marriage in trouble

2012-02-18T23:01:00.000-06:00

O Lord, tonight send your angels to touch the hearts of those that have been joined in the sacrament of matrimony but are troubled and in pain; fill them with love for Thee; strengthen and reunite them in peace, love, and harmony; help restore their bonds and overcome any difficulties they may face. Love heals all things. Love never fails. Let love prevail in them and between them. Amen.

+ + +

O Lord give me strength and wisdom to endure these trials, complete the tasks assigned to me, and not succumb to dark clouds of sadness and anxiety that have come upon me. Without Your blessings, my shortcomings are overwhelming. Send an angel to surround my family with heavenly wings to survive the storm that swirls arounds us. Help us to know Your love and to put our trust in You. O Lord hear my cry through the night and even into the morning. Amen.

+ + +

O Lord, when arms that were available to hold us; when hands that were available to help; and when a voice that offered encouraging words are no longer within our reach, comfort us so that we are not lost in despair and heartache. Transform our sadness into loving memories that we can cherish. We know, as you have taught us, that all separation from our loved ones is temporary, if we have loved truly - whether in this world or that to come, it is love that is eternal. O Lord, remind us of that love and bring peace to our minds and hearts. For those of us with fragile faith, give us evidence of love so that in our despair we can continue in loving ways until we all come to that place filled with your presence, your light, your love. And if there is anything that we have done or continue to do that gets in the way of that love, be kind and have mercy in the removal of all obstacles among loved ones.- whether in this world or that to come, it is love that is eternal. O Lord remind us of that love and peace to our minds and hearts. For those of us with fragile faith, give us evidence of love so that in our despair we can continue in loving ways until we all come to that place filled with your presence, your light, your love. And if thereis anything that we have done or continue to do that gets in the way pf thatlove, be kind and have mercy in the removal of all obstacles to dwelling in love and among loved ones. Amen.

Spiritual sobriety

2012-01-04T12:48:00.001-06:00

Spiritual sobriety

One of the characteristics of a genuinely healthy spiritual life is temperance. We know in ordinary speech what sobriety means in comparison to drunkenness. One can get drunk in various ways, and not only through wine. Everything that fascinates us so much that we no longer can remember God or ourselves, nor the basic values of life: this is a form of drunkenness. It has no connection to what I have called inspiration – the inspiration of a scholar, of an artist, to whom God has given the ability to see behind the outward form to that which surrounds it: a certain depth of being, which he can draw out and express in sounds, or lines, or colours so as to make it accessible to the people around it who were blind to it. But when we forget specifically that very meaning revealed by them and create an object of delight out of that which should be an object of contemplation – then we lose our sobriety. In Church life it happens so often and so destructively, when people come to church because of the singing, or because of the emotions that are aroused by the harmony of the mystery of the divine service, when God is no longer in the centre of everything but only the experience that is the fruit of his presence. The essential feature of Orthodox piety, of Orthodox spirituality, is sobriety, which transfers everything of value and its entire meaning from itself to God.

-- Metropolitan Anthony of Sourozh

“Metropolitan Anthony of Sourozh: Essential Writings”

Orbis Books, pp 132-133

American Christmas

2011-12-22T21:50:00.001-06:00

American Christmas
From "Living in the Eighth Day"
By Rev. Fr. John-Brian Paprock
Available at most internet bookstores
And at www.lulu.com/transfiguration

My Dear Ones,

American Christmas-time is a bazaar annual mix of secular capitalistic
enthusiasm with business social parties and colored with religious
trappings. There is also an underlying excitement of American children,
young and adult, anticipating the possibility of special toys, favorite
movies/music, as well as the obligatory clothes from grandmother. There are
festive foods and sweets that may have had their start in other countries
but are uniquely American - from candy canes to fruit cakes to egg nog.

As one of the most religious nations among what are called industrialized
nations (although this antiquated term will need to be revised soon) - 86%
believe in God here compared to 70% in Europe and England. The problem is
that with a base-line freedom of religion and religious expression, the
theological differences hardly make Christians of different traditions
friends. So, the secular occasion dominates. This lowest common denominator
that has reduced the common American greeting "Merry Christmas" when I was
child to "Happy Holidays." The same secularization that has made Christmas
Trees into holiday trees and the lights and decorations into "Holiday"
rather than the overtly religious "Christmas." Even Santa Claus, Good Old
Saint Nick, can hardly even see the shadow of the beloved Syrian Bishop
Saint Nicholas of Myra. I doubt that few, if any, of the costumed jolly men
that sit in shopping malls listening to childhood wishes this time of year
even know why "Saint Nick" is celebrated so widely among the various
Christian churches - how he was a saint before the major divisions a shared
saint of all the historic apostolic church. Beyond the Apostles, the
numbers of these shared guides to Christian living are few enough - at least
captures the creative eye of a secular society once a year.

Nevertheless, I can't help seeing the love of God working through all this.
Despite the obvious blame games of churches to use this season to scare
children and ignorant believers, American Christmas-time can be quite
wondrous. With every parental fight over the last popular toy there is at
least one huge outpouring of generosity - usually amazing in its breadth and
depth. The fight against the secular distortions so common place is
actually a bit of a red herring. Some of these distortions are so obviously
drawn from mythological stories. Yes, Virginia even Rudolph is not entirely
the marketing genius of Macy's. Notice I didn't say pagan. Because this
too is distracting from the real issues.

The problems of secular capitalism with religious are not only during this
time of year. Theses distractions are year round. People do not all of the
sudden abandon their beliefs at this time of year. They live them out! As
they live them out throughout the year. Many of the naysayers of American
Christmas, right here in America, who throw away the lights and the trees
and even the gift giving - would be happy if the secular capitalism offer
exclusive sales on their merchandise to propagate their versions of what
every household should have and believe. Religious and bible stores also
count on holiday sales to stay in business.

So, instead of a singular message during this time of year, Americans (and
now many places in the world) get to have a variety of expressions and
diverse beliefs all appearing in the midst of this festive time. How can
any Christian complain when lights are shining at the darkest time of the
year in America - resembling shepherd's fires and pieces of heaven (like
angels) held close? How can we complain when a common saint of Holy
Orthodoxy is represented is ANY fashion during ANY time of the year - and
marketed as a generous "giver" not a criminal? How can we complain when
even a portion of the world around us decorates their yards and homes with
scenes of the nativity of Christ - no matter how gaudy or idol-resembling
they are - as they remain reminders of what we know and celebrate?

So all around us, through good wishes of annual cards, the thrill of light
decorations, Santa Claus (St. Nicholaus) for a whole month, and all of the
American versions of Christmas expressions, we can be reminded that "God is
with us" for He is called Emmanuel. Christ God became man for our
salvation, for hope in God's love for us - that He has not abandoned us -
that He was, is and will be with until the end of the world. We know that
out of a lowly, humble birth God brought forth His only begotten Son into
the world for the sake of the world. The Creator dwells among the created
as one of His creatures, yet remaining fully God, showing us the way to
God's loving embrace even in His birth in the flesh. In other words, He
walked among us and still is with us - so isn't it appropriate that even
non-believers would celebrate His birth. Even if they euphemistically say
"Happy Holidays," I still hear their wish for a "Merry Christmas." And, in
every lit display - I see the light shining in the darkness and my hope in
the Lord's love for us is increased.

This year in our mission, we will be celebrating Christmas through the New
Year until all of our Orthodox Tewahedo brethren celebrate with us. We
look at the wisdom of the Armenian tradition of keeping the Epiphany and
Christmas attached as they were in the early church. We will be having the
sunrise fire in the Nazranie tradition on December 25 and the Blessing of
Water on January 8.

Fr. Nareg of St. John's Armenian Church in Milwaukee included us in their
seasonal mailing and invitation to their festal services. In the letter, he
talks about "Yughakin" - which I always thought was a Russian practice. I
am sure it can be applied in every church and parish; every mission and
ministry of Holy Orthodoxy.

"It is customary in the Armenian Church to provide Yughakin around the
feasts of Christmas and Easter. This practice dates back as far as the time
of Moses in the Old Testament.

"Yughakin in Armenian means "price of oil" - Yugh meaning oil and kin
meaning price. Donations were earmarked towards the purchase of oil, which
in turn would keep the lanterns burning. Today we do no have oil-burning
lamps, however, we have utilities and other essential operating expenses,
which your donations help defray the cost of the church.

"As we share with you the good news of the birth of Christ the Lord, we urge
you to travel from the "fields and reach Bethlehem" to witness, celebrate,
and actually enjoy the birth of the King. And, as we celebrate the Holy
Season, let us remember those who are desperate and dependent on our care.
Let us make the Christmas celebration meaningful with our gifts to the
Lord's Work."

So, let us be inspired to give, not just to our home churches - but to
mission and ministries that always need your support. Besides our own
mission and ministry, Kochamma chose additional local charitable activities
for our family this year.

All of us in this mission continue to be honored by the benefits of your
prayers that have brought many blessings during a difficult year. Please
continue your support in prayer for us and for the furtherance of Christ's
blessing in His mission in Madison, Wisconsin (and around the world). If
you are inclined, a financial contribution will also assist us in this work.

On behalf of Holy Transfiguration Malankara Orthodox Mission and my family,
I wish you a Merry Christmas season. May God's love fill you in your
gift-giving and in your gift-receiving. May you and all your loved ones
know His peace this season and may His peace be known throughout the world.

your servant,

John-Brian Achen
Holy Transfiguration Orthodox Syrian Mission
P.O.Box 5207, Madison, Wisconsin 53705 ~
(608) 242-4244 www.maruroopa.blogspot.com
+ HEAL YOUR LIFE + DEEPEN YOUR FAITH +
+ ENRICH YOUR PRACTICE + REFRESH YOUR SPIRIT +

A tree gives glory to God first of all by being a tree.

2011-12-13T06:34:00.001-06:00

A tree gives glory to God first of all by being a tree. For in being
what God means it to be, it is imitating an idea which is in God and
which is not distinct from the essence of God, and therefore a tree
imitates God by being a tree.

The more it is like itself, the more it is like Him. If it tried to be
like something else which it was never intended to be, it would be
less like God and therefore it would give Him less glory.

No two trees are alike. And their individuality is no imperfection.

Thomas Merton
Seeds of Contemplation
New Directions Books, p 24

Gibran On Good and Evil

2011-11-14T17:39:00.001-06:00

On Good and Evil

Of the good in you I can speak, but not of the evil.
For what is evil but good tortured by its own hunger and thirst?
Verily when good is hungry it seeks food even in dark caves, and when it
thirsts it drinks even of dead waters.

You are good when you are one with yourself.
Yet when you are not one with yourself you are not evil.
For a divided house is not a den of thieves; it is only a divided house.
And a ship without rudder may wander aimlessly among perilous isles yet sink
not to the bottom.

You are good when you strive to give of yourself.
Yet you are not evil when you seek gain for yourself.
For when you strive for gain you are but a root that clings to the earth and
sucks at her breast.
Surely the fruit cannot say to the root, "Be like me, ripe and full and ever
giving of your abundance."
For to the fruit giving is a need, as receiving is a need to the root.

You are good when you are fully awake in your speech,
Yet you are not evil when you sleep while your tongue staggers without
purpose.
And even stumbling speech may strengthen a weak tongue.

You are good when you walk to your goal firmly and with bold steps.
Yet you are not evil when you go thither limping.
Even those who limp go not backward. But you who are strong and swift, see
that you do not limp before the lame, deeming it kindness.

From Kahlil Gibran, The Prophet
(sent by Alex Patico)

sanity minus love

2011-09-30T17:17:00.001-05:00

From: Jim Forest

Having read Hannah Arendt's book about the trial in Jerusalem in
1961 of Adolph Eichmann, the chief bureaucrat of the Holocaust, Merton was
inspired to write an essay: "A Devout Meditation in Memory of Adolf
Eichmann."

Jim

* * *

One of the most disturbing facts to come out in the Eichmann trial
was that a psychiatrist examined him and pronounced him perfectly sane....
[Eichmann's job] happened to be the supervision of mass murder. He was
thoughtful, orderly, unimaginative. He had a profound respect for system,
for law and order. He was obedient, loyal, a faithful officer of a great
state.... Apparently he slept well. He had a good appetite....

The sanity of Eichmann is disturbing. We equate sanity with a sense
of justice, with humaneness, with prudence, with the capacity to love and
understand other people. We rely on the sane people of the world to preserve
it from barbarism, madness, destruction. And now it begins to dawn on us
that it is precisely the sane ones who are the most dangerous.

It is the sane ones, the well-adapted ones, who can without qualms
and without nausea aim the missile, and press the buttons that will initiate
the great festival of destruction that they, the sane ones, have prepared.
What makes us so sure, after all, that the danger comes from a psychotic
getting into a position to fire the first shot in a nuclear war? Psychotics
will be suspect. The sane ones will keep them far from the button. No one
suspects the sane, and the sane ones will have perfectly good reasons,
logical, well-adjusted reasons, for firing the shot. They will he obeying
sane orders that have come sanely down the chain of command. And because of
their sanity they will have no qualms at all. When the missiles take off,
then, it will be no mistake. We can no longer assume that because a man is
"sane" he is therefore in his "right mind."

The whole concept of sanity in a society where spiritual values have
lost their meaning is itself meaningless. A man can be "sane" in the limited
sense that he is not impeded by disordered emotions from acting in a cool,
orderly tier, according to the needs and dictates of the social situation in
which he finds himself. He can be perfectly "adjusted." God knows, perhaps
such people can be perfectly adjusted even in hell itself.

And so I ask myself: what is the meaning of a concept of sanity that
excludes love, considers it irrelevant, and destroys our capacity to love
other human beings, to respond to their needs and their sufferings, to
recognize them also as persons, to apprehend their pain as one's own?

-- Thomas Merton
Raids on the Unspeakable (New York: New Directions, 1966), 45-49

There Is No Rush

2011-09-10T19:54:00.001-05:00

From: Sally Mahe

There Is No Rush

The theology of progress forces us to act before we are ready. We speak
before we know what to say. We respond before we feel the truth of what we
know. In the process, we inadvertently create suffering, heaping imprecision
upon inaccuracy, until we are all buried under a mountain of misperception.

But Sabbath says, Be still. Stop. There is no rush to get to the end,
because we are never finished. Take time to rest, and eat, and drink, and be
refreshed. And in the gentle rhythm of that refreshment, listen to the sound
the heart makes as it speaks the quiet truth of what is needed.

Wayne Muller
Source: Sabbath, Restoring the Sacred Rhythm of Rest

God is good.

2011-08-28T21:29:00.001-05:00

"God is good. He alone is truly and fully good. He is good without mixture of evil; in Him all evils disappears. From Him comes all good. All that is good not only comes from Him, but is also His presence. Where the good is, there God is present.''

Paulos Mar Gregorios

http://www.paulosmargregorios.info/

Prayer is a Relationship Word

2011-08-23T20:02:00.000-05:00

Prayer is a relationship word; it can never be thought of in abstraction, isolated from others or from God. Unfortunately, we have reduced prayer to a private act, an occasion for selfish concern or complaint. Yet prayer is never exclusive or divisive; it is inclusive and caring. Authentic prayer is never self-serving or self-complacent; it involves a sense of compassion for all people and all creation.

The whole Orthodox understanding, discipline, and teaching about prayer may be condensed into the short formula commonly known as the “Jesus prayer.” […]

“Lord Jesus Christ, Son of God, have mercy on me.” This brief prayer is a simple prayer and not a complicated exercise. The Jesus Prayer can be used by everyone as a concise, arrow-prayer that leads directly from our heart to the heart of God via the heart of the world. It is the realization – beyond the recitation of conventional prayers – of the power of silence. For when prayer culminates in silence, we awaken to new awareness. Then, prayer becomes a way of noticing more clearly and responding more effectively to the world within us and around us.

His Holiness Bartholomew, Archbishop of Constantinople, New Rome and Ecumenical Patriarch

From the Foreword written by His Holiness

Mysteries of the Jesus Prayer by Norris J. Chumley

2011 Harper Collins Publishers

Making a House for God in Our Hearts

2011-08-21T00:00:00.000-05:00

What is the purpose of prayer? To make a link between prayer and mind, between mind and heart, between the power that thinks and the power that loves. So the mind that descends its awareness into the heart is not an activity of the human being, it is a work of God. What we are doing is that we pray to God for the unity of our own being, the whole being.

When we pray, we are making a house for him (God) in our heart, and when God enters he brings sublime peace with him. Once united to God, we are never alone, and we need never fear anything again. God becomes our protector, the foundation for our whole life.

In the Gospel we say that God is our Father. This is a God who loves us, a God who is himself love. When God himself settles into our being, he makes a house for himself in our heart. He’s hugging us.

Archimandrite Teofil of Brancoveanu Monastery (Romanian Orthodox Church)

Mysteries of the Jesus Prayer by Norris J. Chumley

2011 Harper Collins Publishers

www.jesusprayermovie.com

Holy St. Mary's Falling Asleep - Digest

2011-08-15T18:40:00.002-05:00

From Malankara SOC Discussion Forum
http://groups.yahoo.com/group/SOCM-FORUM
9 Messages In This Digest

1. A portion of the Sermon about St. Mary's Dormition- Catholicose Aboo
Posted by: "SOCM Moderators" SOCM Moderators
A portion of the Sermon about St. Mary's Dormition - Catholicose Aboon Mor Basalious Thomas I
http://www.youtube.com/watch?v=HUTmXCx3_Jg

2. Prayers For St.Mary in Arabic and Aramaic- Jerusalem
Posted by: "SOCM Moderators" SOCM Moderators

Prayers For St.Mary in Arabic and Aramaic- Jerusalem By Archbishop Mor Sewerios Malki Murad Inside the Church Of tomb Mary Mother of God in Jerusalem
http://www.youtube.com/watch?v=Id7vdr2Fh-U

3. St. Mary in the Armenian Church
Posted by: "SOCM Moderators" SOCM Moderators Sun Aug 14, 2011 1:21 pm (PDT)
St. Mary in the Armenian Church
http://www.youtube.com/watch?v=QVtMBKFUWyo

The feast of St. Mary's Assumption into heaven, Saturday 14 August 2010, Armenian Orthodox Church
http://www.youtube.com/watch?v=PQCG6fFc-RE

4. St. Mary's Song in Ethiopian Orthodox Church
Posted by: "SOCM Moderators" SOCM Moderators

St. Mary's Song in Ethiopian Orthodox Church
http://www.youtube.com/watch?v=whYljJETe6w <http://www.youtube.com/watch?v=whYljJETe6w>

Experience the Feast Day of St. Mary in Axum, North Ethiopia
http://www.5min.com/Video/Experience-the-Feast-Day-of-St-Mary-in-Axum-North-Ethiopia-151466167

5. Coptic orthodox Church St Mary hymn Al Selam leki
Posted by: "SOCM Moderators" SOCM Moderators

Coptic orthodox Church St Mary hymn Al Selam leki http://www.youtube.com/watch?v=lsoY1__5BJ8

6a. The Feast of the Assumption (Shunoyo) of St. Mary
Posted by: "SOC Digest" SOC Digest
The Feast of the Assumption (Shunoyo) of St. Mary
by Fr. Mathai Varkey Puthukkunnathu

"And I will put enmity between you and the woman, and between your
offspring and hers; he will crush your head, and you will strike his heel." Gen:
3:15

The Holy Syrian Orthodox Church observes the sacred Fast of the
Assumption of Saint Mary (Theotokos-Yoldas(th) Aaloho-God Bearer)
from the 10th of August for 5 days and concludes with the celebration of the Assumption Feast on the 15th. Saint Mary is the Blessed Mother of our Lord Jesus Christ, who was chosen by the Almighty, according to the divine commandment made at the Garden of Eden. Redemption from the aberration of sin is made possible by the blood of the unblemished Lamb. Saint Mary gave birth to that unblemished Son of God, the Virgin Eve Lamb, who crushed the head of the arch enemy, Satan. This made her to be the Theotokos, God Bearer, and the Second Eve. The first Eve brought disobedience and caused sin to overpower the creation, where as Saint Mary's absolute submission to the Will of God brought
forth eternal salvation to the world. "I am the Lord's servant," Mary answered. "May it be to me as you have said." Then the angel left her". Luke 1:38. This unique obedience and unparallel forbearance to uphold the Divine Will has brought about the Redemption of the sinful humanity. It is worth mentioning here that the Holy Syrian Orthodox Church does not believe in the immaculate birth of Saint Mary. All humans are born with the original sin and one of the divine mercies that we receive through the Sacrament of Holy Baptism is the grace that wipes away the blemishes/stain of the original sin. That is the reason why the Feast of the Assumption has been given more importance by the Holy Church than to the feast of the birth of Saint Mary.

Continue read @ http://www.socdigest.org/articles/06aug06.html

7. Dormition of the Theotokos - Daivamathavinte Vaangippu perunal
Posted by: "Mathew G M" Mathew G M

https://sites.google.com/site/syrianorthodox/theotokos/dormition

In Christ, Mathew G M

8. Assumption Versus Dormition,Departure
Posted by: "Zach George" Zach George

According to the Orthodox tradition, August 15 is celebrated as the Dormition/Departure of the Theotokos. The Catholic Church celebrates the day as the Assumption of Mary. Though, both the celebrations allude to the same event, the inner meaning and focus is very different. The orthodox view is that Mary died a natural death and her soul was received by Son and on the third day, after her death, her body was transported to heaven.

The Catholic Church's dogmatic definition is given by Pope Pius XII in Munificentissimus Deus (in 1950).HH declared â€œBy the authority of our Lord Jesus Christ, of the Blessed Apostles Peter and Paul, and by our own authority, we pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory.Pope Pius XII deliberately left open the question of whether Mary died before her Assumption though the more common teaching of the early Fathers is that she did.

The Catholic Church gives more importance to the assumption, i.e., the acceptance of Mary into heaven. But the Orthodox Church focuses on the "Soonoyo". Soonoyo means departure (or Vangippu in Malayalam) and Dormition means falling asleep. Soonoyo is a common word connoting death. The assumption of Mary is not recorded in any of the texts used for service by the church, though some references are made in some of the songs used in the service. It is believed by some that Soonoyo is the earlier tradition than the Assumption. The Syrian Church while not denying the Assumption gives paramount importance to Soonoyo.

References :
H G Dr. Gabriel Mar Gregorios (1997).Kurishum Thejassum
Justice Benjamin Koshy (2010).Blessed Virgin Mary

Submitted by
Zach George Arapura

9. A Prayer used in the Syrian Orthodox Church Liturgy for the Interces
Posted by: "SOCM Moderators" SOCM Moderators

A Prayer used in the Syrian Orthodox Church Liturgy (Malayalam) for the Intercession of Mother Mary
http://www.youtube.com/watch?v=w11Um21h_FE

Orthodox Peace Fellowship conference to focus on forgiveness

2011-08-12T17:09:00.001-05:00

Orthodox Peace Fellowship conference to focus on forgiveness:

UW professor Robert D. Enright, Kim Phuc to be keynote speakers

The North American Conference of the Orthodox Peace Fellowship has chosen Madison as the location for its 2011 conference, to be held Friday, Sept. 16 to Sunday, Sept. 18. “Forgiveness: Finding Wholeness Again” is the conference theme.

Robert D. Enright Ph.D., professor of educational psychology at the University of Wisconsin-Madison, will be a keynote speaker. Enright is a founding member of the International Forgiveness Institute Inc., is the author of four books including “Forgiveness is a Choice.” He has appeared on “20/20” and “NBC Nightly News,” and his work has been featured in TIME, McCall’s Magazine, the Wall Street Journal, the Washington Post, the Chicago Tribune, and the LA Times.

Some of the other speakers expected at the event:

Kim Phuc (the child depicted in the 1972 Pulitzer Prize winning photo, running naked after being burned in a South Vietnamese napalm attack);

Rev. George Morelli Ph.D. (chairman of the Antiochian Orthodox Christian Archdiocese Department of Chaplaincy and Pastoral Counseling Ministry);

Judith Toy (Buddhist cleric and author of “Murder as a Call to Love”);

Miroslav Volf (director of the Yale Center for faith and Culture and author of “Free of Charge: Giving and Forgiving in a Culture Stripped of Grace”);

Rev. John-Brian Paprock (pastor of Holy Transfiguration Orthodox Church, Madison, and author of “Neighbors, Strangers and Everyone Else”).

“‘Forgiveness’ is a topic that has much to do with ‘peace,” says Alexander Patico of the OPF. “Conflict between two individuals or two groups can cease, but often the seeds of future conflict are there, ready to germinate at the first opportunity. Without forgiveness, we achieve only a surface calm, not a reconciliation that is the foundation of true peace.”

Without forgiveness, says Patico, “inner peace remains elusive, as well. There are, however, many different ways to think about forgiveness – what it means and what conditions must exist for it to happen. The conference will explore those different conceptions, so that forgiving might become more feasible for all who take part.”

Additional speakers are in the process of being confirmed. The conference will also include films, food and fellowship. Non-members and non-Orthodox are welcome to attend.

The event will be held at the Bishop O’Connor Pastoral Center, 702 S. High Point Road, Madison. At the end of the conference, attendees can choose to attend Sunday services at Assumption Greek Orthodox Church, 11 North 7th St., Madison.

Information will be available about conference costs shortly; the organization plans to offer low-cost options for those with financial challenges or who are coming from greater distances.

Reservations must be received prior to Wednesday, Sept. 14. More information is available by contacting Patico at opfnorthamerica@gmail.com or Rev. Paprock at frjohnbrian@gmal.com or 608.242.4244

The Orthodox Peace Fellowship is an association of Orthodox Christians applying the principles of the Gospel to situations of division and conflict – in the home, the parish, the community, the work place, and within and between nations.

# # #

On the Fruit of Transfiguration

2011-08-12T16:34:00.001-05:00

On the Fruit of Transfiguration

The day of the celebration of the festival day of the mission - Holy Transfiguration (Koodara or Maruroopa - Debre Tabor or Buhe) - this local congregation has a picnic with a procession and the blessing of fruit.

Fr John Brian summarizes the lessons of the last few weeks and talks about the Holy Transfiguration and the meaning, symbols and spiritual benefit of the blessing of grapes and other fruit at this feast day of Christ's Transfiguration on Mount Tabor

This sermon lesson uses the readings and services appointed from the Malankara Syrian lectionary and was given on Sunday, August 7, 2011 by Fr. John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

"We have this treasure in earthen vessels, that the excellency may be of the power of God and not of us." 2 Corinthians 4:7.

PODCAST OR DOWNLOAD: http://feeds.feedburner.com/frjohnbrian or
http://frjohnbrian.hipcast.com/rss/spiritual_reflections_or_fr_john_brian.xml
Listen on-line here:

The Divine Image

2011-08-11T10:31:00.001-05:00

The Divine Image

by William Blake

To Mercy, Pity, Peace, and Love
All pray in their distress;
And to these virtues of delight
...Return their thankfulness.

For Mercy, Pity, Peace, and Love
Is God our Father dear,
And Mercy, Pity, Peace, and Love
Is man, His child and care.

For Mercy has a human heart,
Pity, a human face,
And Love, the human form divine,
And Peace, the human dress.

Then every man, of every clime,
That prays in his distress,
Prays to the human form divine,
Love, Mercy, Pity, Peace.

And all must love the human form,
In heathen, Turk, or Jew;
Where Mercy, Love, and Pity dwell
There God is dwelling too.

William Blake:

The glory of Christianity is to conquer by forgiveness.

Power of Discernment

2011-08-03T23:45:00.001-05:00

Question:
What is a man to do when the demon takes the form of an angel of light and tries to seduce him?

Answer:
In this case a man needs great power of discernment to discriminate rightly between good and evil. So in your heedlessness, do not be carried away too quickly by what you see, but be weighty (not easy to move) and, carefully testing everything, accept the good and reject the evil. Always you must test and examine, and only afterwards believe.

Know that the actions of grace are manifest and the demon, in spite of his transformations, cannot produce them, namely, meekness, friendliness, humility, hatred of the world, cutting off passion and lust - which are the effects of grace.

Works of the demons are: arrogance, conceit, intimidation and all evil. By such actions you will be able to discern whether the light shining in your heart is of God or of Satan.

Lettuce looks like mustard, and vinegar in color like wine; but when you taste them the palate discerns and defines the difference between each. In the same way the soul, if it has discernment, can discriminate by mental taste the gifts of the Holy Spirit from the fantasies and illusions of the Deceiver Satan.

From the Instructions to Hesychasts of St. Gregory of Sinai
Writings from the Philokalia on Prayer of the Heart
translated by E. Khadloubovsky and G. E. H. Palmer
Faber and Faber, 1951 (Tenth printing, 1983), London

Degrees of Prayer

2011-07-16T09:18:00.000-05:00

There are various degrees of prayer. The first degree is bodily pryaer, consisting for the most part in reading, in standing, and in making prostrations. In all this there must needs be patience, labour, and sweat; for the attention runs away, the heart feels nothing and has no desire to pray. Yet in spite of this, give yourself a moderate rule and keep to it. Such is active prayer.

The second degree is prayer with attention: the mind becomes accustomed to collecting itself in the hour of prayer, and prays consciously throughout, without distraction. The mind is focused upon written words to the point of speaking them as if they were its own.

The third degree is prayer of feeling: the heart is warmed by concentration so that what hitherto has only been thought now becomes feeling. Where first it was a contrite phrase now it is contrition itself; and what was once a petition in words is transformed into a sensation of entire necessity. Whoever has passed thourgh action and thought to true feeling, will pray without words, for God is God of the heart. So that the end of apprenticeship in prayer can only be said to come when in our prayers we move only from feeling to feeling. In this state reading may cease, as well as deliberate thought; let there be only a dwelling in feeling with specific marks of prayer.

When the feeling of prayer reaches the point where it becomes continuous, then spiritual prayer may be said to begin. This is the gift of the Holy Spirit praying for us, the last degree of prayer which our minds can grasp.

But there is, they say, yet another kind of prayer which cannot be comprehended by our mind, and which goes beyond the limits of consciousness: on this read St. Isaac the Syrian.

St. Theophan the Recluse
What is Prayer? The Test of Everything
page 52, The Art of Prayer - An Orthodox Anthology
Compiled by Igumen Chariton of Valamo
Translated by E. Kadloubovsky and E. M. Palmer
1966 (sixth printing 1985)
faber and faber - London and New York

Seven Mercies

2011-07-06T18:29:00.002-05:00

Seven Mercies
By Origen

For you, the Son of God was killed. How could it please you to sin again? And yet, lest these things not so much build up your souls for virtue as cast them down to despair, you heard how many sacrifices there were in the Law for sins. Now hear how many are the remissions of sins in the gospel.

First is the one by which we are baptized "for the remission of sins” (Mark 1:4).

A second remission is in the suffering of martyrdom.

Third, is that which is given through alms. For the Savior says, "but nevertheless, give what you have and, behold, all things are clean for you. (Luke 11:41).

A fourth remission of sins is given for us through the fact that we also forgive the sins of our brothers. For thus the Lord and Savior himself says, "If you will forgive from the heart your brothers' sins, your Father will also forgive you your sins. But if you will not forgive your brothers from the heart, neither will your Father forgive you” (Mt 6: 14, 15). And thus he taught us to say in prayer, "forgive us our debts as we forgive our debtors” (Mt 6:12).

A fifth forgiveness of sins is when "someone will convert a sinner from the error of his way." For thus divine Scripture says, "Whoever will make a sinner turn from the error of his way will save a soul from death and cover a multitude of sins.,,(Jas 5:20).

There is also a sixth forgiveness through the abundance of love as the Lord himself says, "Truly I say to you, her many sins are forgiven because she loved much.” (Luke 7:47). And the Apostle says, "Because love will cover a multitude of sins" (1 Pet 4:8).

And there is still a seventh remission of sins through penance, although admittedly it is difficult and toilsome, when the sinner washes "his couch in tears” (Ps 6:7) and his "tears" become his "bread day and night” (Ps 41:4) when he is not ashamed to make known his sin to the priest of the Lord and to seek a cure according to the one who says, "I said, 'I will proclaim to the Lord my injustice against myself,' and you forgave the impiety of my heart" (Ps 31:5). What the Apostle James said is fulfilled in this:' "But if anyone is sick, let that person call the presbyters of the Church, and they will place their hands on him, anointing him with oil in the name of the Lord. And the prayer of faith will save the sick person, and if he is in sins, they will be forgiven him.” (Jas 5:14-15).

Reference:
Fathers of the Church Series, Volume 83, Homilies on Leviticus by Origen.

Difficulty with Difficult Issues

2011-07-06T18:28:00.003-05:00

Difficulty with Difficult Issues

A Middle Aged Man wrote:
February 16 at 4:15pm

Dearest Father, God Help us all!

I pray you are well. I want to talk w/ you about personal & spiritual matters. I pray you do not mind. I want to explain to you that I suffer from mental illness, inherited from both my parents. I am bipolar & struggle w/ severe depression. This has been a life long issue. Years ago, I had a very severe breakdown that I'm still feeling the effects of. Every so often this monster really strikes at me, it takes all my energy to fight back, but my sister needs help.

[a detailed explanation followed - snipped here for confidentiality]

This is where it's at. Again I & others are trying to steer her to get serious about help. So she is still taking no real responsibility for her actions & shows no remorse. She continues to lie & manipulate & neglect any responsibilities in her life. She keeps distant to me because she can't manipulate the truth & doesn't want to hear what I say. I'm so at a lost. My heart & soul is so very heavy & so exhausted. Thank you for caring, I send you my prayers & love.

Rev Fr John Brian replied:
February 17 at 4:00pm

I have prayed about this and for you and for your family.

First, let me say that I am sorry for the loss of your niece.

I am also sorry that your life has been such a struggle both internally and externally. I am familiar with the conditions of childhood and adult dysfunction, as a survivor and as a family member.

On this topic of your own diagnosis, I will assume that you have professional help with your biochemical imbalances.

What is important for us in these kinds of difficult circumstances is to be conscious - honest - aware... "Awake you who sleeps and rise from the dead." This "awake" state for some requires biochemical assistance, but more importantly requires perseverance of honesty, openminded and willingness to do what is good, holy, pure.

In honesty, we need to admit our own limitations and give everything else to God and His angels.

In openmindedness, we need to be able to see new directions, receive help from new sources, accept new even divergent ideas.

In willingness, we need to safely endure the current moment as it passes, wait for the opportunity (wait on the Lord) and then step forward in that new direction - which may mean away from those we love.

In all this perseverance remembering the promises of Christ, the teachings of David in the Psalms and other from the scripture and among the saints, how they endured for what is good, holy, pure.

Remember God loves each of us, each of your family, and sees them the way he made them (in His image) we may not be able to see as God sees. We need to admit our limitations with honesty - this also means accepting that God created each of us with free will - the ability to make decisions regardless of our circumstance.

It is not so much what is happening to us and around us, but HOW we deal with it.

May the Lord bless you with His peace and fill you with His love. May He give wisdom to take of care of that which you can, so that you will be better able to serve your family in the future.

Thank you for your prayers for me, an unworthy servant.

The Middle Aged Man replied:
February 26 at 2:17pm

Dear Fr. John Brian,

+++Father Bless+++
Thank you for your kindness & your love & prayers.
Your words fill my heart w/ faith & hope.
w/HIS LOVE,
Middle Aged Man
Spiritual Love sent using Butterflies on Facebook

Father John-Brian Paprock
From internet correspondence 2009

SOME THOUGHTS ON PRAYER

2011-07-06T18:27:00.001-05:00

SOME THOUGHTS ON PRAYER

Prayer is not form, it is function.
It is not posture, it is relation.
However, proper posture and proper form give prayer more profound function and deeper relationship.
One cannot know this until one has made the effort.

We will put effort into how and when we pray only after an honest appraisal of our distance from God and our lack communication with Him during the activities of our day-to-day life. These problem in our relationship with God become evident in times of sorrow and struggle.

"Lord, teach us to pray" is a request that reveals the Lord's prayer in the scriptures. In Holy Qurbana (liturgy), the priest announces the congregation's willingness to be taught the fullness of the Lord's prayer, by asking God:
- to open our mouths and our lips
- to cleanse our bodies and our souls
- purify our hearts and our minds
- so that we may invoke Thee and Pray to Thee, saying:
Our Father...

Why do you bow down before the altar?
1. that is what in the book instructions (rubrics) - obedience
2. that is what I need to do for proper worship and prayer - humilty
3. this is my proper position before God - honesty
4. I need to present myself before God for His mercy on us all - sacrifice

Humbly written and submitted by a servant for edification and spiritual development.

Fr John Brian
Holy Transfiguration Mission
Madison, Wisconsin

Truly Desire the Will of God

2011-07-06T18:25:00.000-05:00

Dear Father John-Brian,

I'm having a difficult time with this quote from Dorotheos of Gaza in The Book of Mystical Chapters (McGulkin, 2003, page 69):

"But if a person does not truly desire the will of God,
even if they were to go to a prophet,
God would put it into the heart of that prophet
to give a response comparable to the deceit
that was in the seeker's heart."

Does that mean that the person who does not truly desire the Will of God, who goes to see a prophet will have his or her selfish delusion/desire reinforced or encouraged by something God puts in/on the heart of the prophet???

How does one know if one TRULY desires the Will of God? How do I know my ego isn't involved or that I'm not lying to myself?

Anonymous

Dearest Child of God,

For who does not want the will of the God of beneficence, mercy and love - the one who has all power and yet waits for us.

If we are honest, we will admit our limited-ness and only want the clarity and nurturance of God's will. This is why we must know ourselves with microscopic honesty - so that we are not self-deceiving.

The only one who can lie to himself is one who is hiding from himself. The only one who can lie to God is one who is hiding from God. So one who wants to hide, who wants to decieve, will only get the confirmation they are seeking - as he IS NOT seeking the will of God.

Do not worry. God will not keep His will hidden just because we are confused. The next step in following His way is always clear. If we are not sure, we can look around and we will always see the next most loving thing to do, the next "right" action. We may not be able to see much further.

There is the old adage: what you look for, you will find.

pray for me, a servant

Father John-Brian Paprock
From internet correspondence 2009

A CREDO FOR TODAY'S CHRISTIAN

2011-07-06T18:23:00.001-05:00

A CREDO FOR TODAY'S CHRISTIAN

A Christian...

...believes that the coming to earth of Jesus Christ the God-man was not a divine one- sided act but a call for people to respond to the love of God.

...does not look on faith as abstract conviction but total trust in God revealed in Christ.

...accepts the word of God recorded in scripture but guards against giving a literal interpretation to every line.

...views the academic study of the Bible and Church History as an important means of clarification of the meaning of revelation and establishing the actual circumstances of Sacred History.

...recognizes the activity of Christ in the Church and in all life.

...believes that the Church lives and grows in the strength of Christ.

...respects the ritual forms of devotion without forgetting for a moment that they are secondary in comparison with love for God and other people.

...guards against authoritarianism and paternalism which are rooted not in the spirit of faith but in characteristics inherent to the fallen nature of humanity.

...know that the opponents of Christ(illegitimate rulers, power-loving members of the Hierarchy, fanatical supporters of the past) are to be found not only in the Gospel period but reappear under various guises at any time in history.

...experiences the divisions among Christians as a sin which is common to all and a violation of Christ's will.

..sees all that is beautiful, creative and good as belonging to God, the secret activity of Christ's grace.

...treats the works of art of the church over the centuries not as a mistake but as a way of realizing God's gifts.

...recognizes the line dividing Tradition, the spirit of faith and learning, from traditions, many of which are associated with folk-lore and are impermanent accretions to religious life.

...believes that Christ reveals himself in the sacraments of the church, in her sanctification of the world, in her teaching and in acts of service, but knows that none of these aspects is sufficient on its own, for Christ came as savior ,healer and teacher.

...knows that the kingdom of God which is to come can reign within us even today.

...believes one and the same God revealed himself in both Testaments, but that God revealed himself gradually as befitted the level of human consciousness.

...does not ask for tangible signs but remembers that creation is a miracle.

...refuses to point to human imperfection or to the 'survival of the animal nature' as the sole reason for the existence of evil in human beings but believes in the reality of metaphysical evil.

...rejects the tendency to find in scripture or the writings of Church fathers statements about natural science to be held valid for all time.

...believes in the significance of the hierarchical and canonical principal in the church seeing them as structural features of an active organism (and) knows that liturgical rules and canon law have changed over the centuries and cannot and should not remain absolutely unaltered in the future. This is also true of theological interpretation of the truths of the faith, which has a long history and passed through phases when more of the truth was revealed and interpretation deepened(for example in the councils).

...is not afraid to look critically at the church's past following the example of the teachers of the 0ld Testament and the Church Fathers.

...is open to all that is valuable in all Christian denominations and non-Christian beliefs.

...does not consider reason and science to be enemies of the faith. Knowledge enlightened by the spirit of Faith deepens our understanding of the greatness of the creator.

...affirms with the apostle Paul that the witness of faith in the world is first and foremost the witness of service and active love.

...does not reject good even if it comes from non-religious people but rejects force, dictatorship and hatred even if they are perpetrated in the name of Christ.

...professes that freedom is one of the most important laws of the Spirit and in the light of this sees sin as a form of slavery.

...sees that the Christian vocation can be realized in everything: in prayer, work, creativity, in active work and moral discipline.

...considers that when some area of life is infected by sin this should not serve as a reason for rejecting it. On the contrary, the struggle to establish the Kingdom of God should take place at the center of life.

Fr. Alexander Men (Russian Orthodox Priest - d. 1990)
"Christianity for the XXIst Century" published by Continuum 1998)

God is a Father

2011-07-06T18:21:00.004-05:00

There was a story that I am fond of repeating about a serendipity that occurred in the midst of this darkest and loneliest time. Shortly after my son was born, I was sitting in my car not wanting to go inside, but not wanting to go anywhere else either. So I sat in the driveway and listened to the radio, but I could not find a song or station I was satisfied with. As I was flipping through the stations, I clicked one the local Christian station. I heard:

"Today we are speaking about the Book of Job."

I thought, "This I can listen to."

"But first I would like to share a personal story," said the speaker. I will paraphrase the poignant story he told:

His 3-year-old son suffered many ear infections. During one particularly severe infection, the father took his son to see the doctor. The doctor explained that antibiotics would work, but first, the pus and infection had to be scraped off his eardrum, to prevent damage to the child's hearing.

Being a good father and not wishing any damage to his son's hearing, he told the doctor to proceed.

The doctor then explained that it is a very painful procedure.

Being a good father and not wishing to have his son suffer any undo pain, he told the doctor to knock him out with anesthesia.

The doctor explained that the child at 3 years old was too young for the potential damaging effects of anesthesia.

Being a good father and not wishing to have his son suffer an undo pain, he told the doctor to use a shot of Novocain to numb out the ear.

The doctor explained that the child's body was too small to be sure not to strike a nerve and cause greater harm.

Being a good father and not wishing to have his son suffer an undo pain, he asked in frustration, "Well, what do want me to do about it?"

The doctor said, "Hold him."

So the father secured the son by holding him in a hug-like position. The doctor began the scrapping and the child began screaming and crying. Being a good father, listening to his cries was very difficult, but that wasn't the worst part of being the father that day. In the position he was holding his son, they were both facing a mirror. No, the screaming and crying were not the worst for this good father. The expression on the 3-year-old's face that clearly said, "Dad, why are you letting him do this to me?"

It was at that moment of frustration and angst that the good father understood how much God loves us and how He holds us when we are in pain, even though, as a Good Father, He does not wish any of His children to suffer undo pain.

I am not too proud to tell you that I cried and wept for a long time after hearing that story. I felt God's hand reach down and touch my heart, reassuring me of His love and His presence. I have not doubted since that He is indeed my Father and that He has allowed me to grow in His light.

from
Rev. Fr. John-Brian Paprock
Living in the Eighth Day: Orthodox Pastoral Reflections in American Mission
Father’s Day (06-20-04) pages 40-41
Holy Transfiguration Publications, 2005, Madison, Wisconsin
www.lulu.com/transfiguration - transfiguration@usa.com

the most powerful effective spiritual work

2011-07-06T18:20:00.001-05:00

the most powerful effective spiritual work

Christ call upon us to pray before God. He persists in asking us to pray and not lose heart, to pray with persistence and passion. This call points to the source from which we receive the power for conversion, renewal, and growth. This is how Christ explains the need for prayer. For through prayer we gain something that cannot be gained otherwise. This "thing" that can only be granted by prayer belongs to God: "How much more will the heavenly Father give the Holy Spirit to those who ask him" (Lk. 11:12)!

Prayer is spiritual contact with God. God's purpose in urging us to pray without growing weary is that prayer progressively brings about an essential day-to-day change in us. Prayer must be made with constant zeal in order that we should be changed into something higher than our nature. This is actually realized in us when we feel that we have become something more than ourselves. And this is what summons us to more pleading and urgency until our prayer is answered. For through prayer, we receive what we do not basically deserve.

For this reason, we have to realize that prayer is an essential action through which conversion, renewal, and growth of one's soul take place. This is brought about through God while man remains unconscious of the change.

Neither bliss, nor interior peace, not a feeling that prayer is answered, nor any other feeling is equal to the hidden action of the Holy Spirit in one's soul. Such action qualifies the soul for eternal life.

Prayer is the most powerful effective spiritual work and has its own spontaneous reward without the evidence of feelings. Prayer could not have an end or an aim higher than itself. It is the highest aim of the highest work.

Prayer is opening oneself toward the effective, invisible, and imperceptible power of God. Man can never leave the presence of God without being transformed and renewed in his being, for this is what Christ has promised. However, such transformation will not be in the form of a sudden leap. It will take its time and course as an imperceptible but meticulous build-up.

Whoever persists in surrendering himself to God by praying without growing weary receives in the end more than he desired. He even receives more than he deserves. Everyone who lives by prayer in the end gathers and gains for himself an immense trust in God, so powerful and so certain that it can almost be seen and touched. His soul becomes imbued with God through and through, even to its very depths. Man thus perceives God in a most vivid way. He feels as though his soul has become greater and stronger. Neither ignoring his own weakness nor forgetting his shortcomings, he becomes sure of the existence of another being higher than his own temporal one.

This sure feeling of the existence of God and of his power broadens the scope of the soul's perception of divine realities. It also widens its power of discernment and vision. Thus the soul witnesses within itself a new birth, a new horizon, and a new world. This is its beloved world, the world of Jesus. God, not one's own sense or ego, is the source of this world. Man comes to lay hold of this knowledge, not through his own mind, but through the will of the Holy Spirit, without any intervention of human will, effort, or worldly wisdom.

When the soul ascends to the world of true light, which is within its own self, it begins to feel in harmony with God through constant prayer. It then loses all dichotomy as well as doubt and anxiety when truth pervades all its feelings and movements. Its past and present experiences are melted in the fire of divine love. This excludes all prejudice and fears of the self, as well as the flaws of selfishness and doubt. It leaves no feelings in the soul except total awareness of the sovereignty of the Spirit and absolute obedience to his will.

Father Matta El-Meskeen - Matthew the Poor

Orthodox Prayer Life: The Interior Way
Page 14-15 - Introduction to the Second Edition (written in the Desert of Wadi El-Rayyan in 1968) Translation from the Monastery of St Macarius the Great - Egypt Published by St. Vladimir's Seminary Press 2003

a power that changes lives

2011-07-06T18:19:00.002-05:00

a power that changes lives

The world now thirsts to see living faith in the person of Jesus Christ; not simply to hear about it, but to live it. So many books tell about Christ; so many preachers speak about Christ; but so few people live and speak WITH Christ.

The Church cannot live on principles of faith to be studied. Faith in Christ is not a theory. It is a power that changes lives. Everyone in Christ should have this power. One must be able to change one's own life and renew it through the power of Christ.

But our faith in Christ will ever remain powerless until we meet him face to face within ourselves. In all patience, long-suffering, and courage, we must bear the shame that will cover us when our souls are stripped naked before God's pure and searching eyes. It is only then that we will emerge with an authentic spiritual experience and renewal for our souls. We will then gain a true knowledge and awareness of the holiness and kindness of Christ.

Every meeting with Christ is a prayer of renewal. Every prayer is an experience of faith. Every experience of faith is eternal life. But that does not mean that the facts of faith, doctrine, or theology can be shaped or changed according to man's inward experience. The facts of faith are as firmly established as is God himself. However, our experience only intensifies their clarity and throws them into sharper relief, for God is truly revealed in his saints. Thus we know God, and always will know him only in proportion to the experience of his saints, those who fear him throughout the ages.

Father Matta El-Meskeen - Matthew the Poor Orthodox Prayer Life: The Interior Way Page 13, Introduction to the Second Edition (written in the Desert of Wadi El-Rayyan in 1968) Translation from the Monastery of St Macarius the Great - Egypt Published by St. Vladimir's Seminary Press 2003

prayer for a friend in trouble

2011-07-06T18:18:00.003-05:00

[from the correspondence of Rev Fr John Brian]

Q: Can you write a little prayer for my FB Friend who is suicidal after severe abuse by a boyfriend?

prayer for a friend in trouble

O Lord, Jesus Christ, we come before You with all our troubles and all our worries because we know that You will hear us. We know You can heal us of our infirmities, strengthen us in our tribulations and protect us from all harms. We ask You to protect one of the little ones who has suffered through the hands of others, through life circumstance and through her own inadequate efforts. Protect her from the evil around her and from harmful delusions that would cause her to harm herself. Make Your loving, merciful and benevolent power known to her, so that she can see the way of hope, of love, of redemption, of healing and of wholeness. Grant her peace in her troubled time and quell the urges that seek to destroy her. Wrap guardian angel wings around her to keep her safe through the night-time of her life. And then, when the night is done, make that radiant light to shine upon her to nourish her in all Your ways - the ways of love, righteousness and peace. This we ask of You in the same hope and expectation as the woman did for a daughter possessed, the centurion did for his servant and all those that brought the sick, the maimed, the possessed and the diseased for your healing touch while you walked among us. Work with her a miracle for good (and all who suffer in the night-time) . Make us all examples of your loving-kindness in this world. Help us in our lowly faith. We know that you can do all things for those that believe and that with You nothing is impossible - and so, all of this we ask You in Your Holy Name, together with the Father who created all people in His likeness and the Holy Spirit who gives life to all. Forever and ever. Amen.

Pray for me, a servant
Fr John Brian

abba

2011-07-06T18:18:00.000-05:00

[from the correspondence of Rev Fr John Brian]

May the risen Christ bless and keep you. May His healing touch bring you wholeness despite the challenges you face in this life. The holy martyrs kept their focus even while being inflicted with horrendous pain and suffering. These are examples to us. There are stories of the singing of psalms while being burned and praising God while being tortured.

When I am suffering in very similar ways as you do, I remember visiting a bishop who was dying and who refused morphine so that he could keep a clear mind as long as he could. In his moments of clarity he would take visitors. After a short visit and blessing, I was talking in the hall and heard "ababababababababababababa..." coming from his room.

"What is he saying?" I asked.

"He is repeating 'abba" over and over."
"Why Abba (father) and not other prayers?"
"He is unable to keep his focus to read or saying anything more."

I believe God sent angels to him because of his faith.
Pray for me, a servant
Fr John Brian

Who Needs a Superhero?

2011-06-27T15:45:00.002-05:00

Who Needs a Superhero?

We live in a scary world, and hero stories express our longing for safety
and security. While we can sometimes hedge ourselves against disaster, life
is ultimately beyond our control. If only some more-than-human power would
set the world right, we think. If only someone could walk beside us to see
us through the perils of life, someone genuinely good and supremely strong.

So we keep looking for heroes. We idolize our athletes, but they scarcely
make any real difference in the world. We elevate our leaders on lofty
pedestals, but from that vantage their clay feet are all the more obvious.
We expect miracles from doctors, cops, and firefighters, but they all fail
us often enough to remind us that they too are only human, after all.

When real heroes let us down, we turn to the fictional variety. The more
troubling our times, it seems, the grander our heroes. In these days of
terrorism, war, epidemics, ecological disaster, and shaky economics, we need
superheroes, those costumed do-gooders who were born in the frightful
shadows of the Great Depression and World War II. ...

Admittedly, not all superheroes offer sterling role models. Like television, movies and books in general, the comic book field has its share of needless violence, sexual stereotypes, and other offensive material. But if we separate the wheat from the chaff, we'll find comic books offering much heroism, idealism, and sacrificial nobility as any area of the entertainment industry.

In fact, nobody does heroes better than comic books. As far as I can see,
there's just one drawback with these caped adventurers: they aren't real.

That leaves us in a bind. Flesh-and-blood heroes aren't big enough to save
us, and comic book heroes are make-believe. ...

The spiritual hunger for heroes is woven into the fabric of the human
creature. Our Maker built us with a persistent longing for a rescuer who
will save us from injustice and suffering. We dream of a champion who will
lift us and lead us home. In our bleakest moments, we pray for someone to
save us from ourselves.

Religion is the deepest expression of our longing for a savior; but all our
hero stories finally point in the same direction. Every heroic saga,
legend, and myth is ultimately a variation on one universal story: When all
seemed lost, a hero stepped in to rescue us from the evil around and within
us.

As it turns out, this story happens to be true, and the hero is absolutely
real.

H. Michael Brewer
"Who Needs a Superhero?" pages 9-10
Baker Books, Grand Rapids, Michigan 2004

Every Savage Creature Gentle

2011-06-27T15:44:00.002-05:00

Every Savage Creature Gentle

Stories concerning Ethiopian's relations with wild animals are legion. ...
In his desert cave Abuna Abd el-Mesih el-Habashi is said to have spoken to
lizards, snakes and scorpions as 'his friends.'

Even a very large and dangerous snake is said to have lived with el-Habashi
(the Ethiopian) for some years, the monstrous snake would come and sit next
to him or even lie down on his lap. Jackals are said to have slept at the
cave entrance. Abuna Abd el-Mesih is reported to have lived with a wolf in
1964; the wolf in the cave used to sit with him and he patted it on the
back, allowing the tawny-grey mammal, which had a formidable reputation for
flesh eating, to leave the cave if visitors came to see the Ethiopian
mystic.

Once a gigantic snake came to Abuna Abd el-Mesih and blew something into his face, but the desert monk was unafraid. He would even walk out into the
desert carrying a scorpion in his hand. He showed no signs of fear when
handling scorpions, disregarding the lobster-like pincers and jointed tail
that could easily inflict poison upon anyone touching such a dangerous
arachnid. (1 Kings 12:11). Abuna Abd el-Mesih was deeply offended when
visiting monks killed scorpions in his cave. He describes all life forms in
the natural world as his 'family.'

When once challenged to fit a wooden door to the mouth of his cave for
reasons of personal security, Abuna Abd el-Mesih replied, "A jackal does not need a door does he?"

He also liked to quote Job 5:17, "For you will be in league with the stones
of the field; and the beasts of the field will be at peace with you."

Perhaps all the stories of love between humans and beasts in any century,
from the fourth century and even to our own, are parables of mutual love:

"With Christ every brute beast is wise and every savage creature gentle."

From the Testimony of Dr John Watson in the book
"The Ethiopian Servant Of Christ: The Life of Father Abd el-Mesih
el-Habashi"
By His Grace Bishop Macarius, pages 124-5
St Shenouda's Monastery Press, Sydney, Australia 2009

Candles Lit

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The candles burning on the altar represent the non-created Light of the Trinity, for the Lord dwells in an unapproachable light.

They also represent the fire of Divinity which destroys our ungodliness and sins.

The candles lit before the icons of the Savior signify that He is the True Light which lighteth every man that cometh into the world (John 1:9); at the same time, He is a Fire which engulfs and revives our souls and bodies.

The candles lit before the icons of the Theotokos are a symbol of the fact that She is the Mother of the Unapproachable Light, and also of Her most pure and burning love for God and Her love for mankind.

The candles lit before icons of saints reflect their ardent love for God for Whose sake they gave up everything that man prizes in life, including their very lives, as did the holy apostles, martyrs and others.

These candles also mean that these saints are lamps burning for us and providing light for us by their own saintly living, their virtues and their ardent intercession for us before God through their constant prayers by day and night.

The burning candles also stand for our ardent zeal and the sincere sacrifice we make out of reverence and gratitude to them for their solicitude on our behalf before God.

St. John of Kronstadt [from My Life in Christ]

Vigil lights are lit for many reasons:

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Vigil lights are lit for many reasons:

First - because our faith is light. Christ said: "I am the light of the world" (John 8:12). The light of the lampada reminds us of that light by which Christ illumines our souls.

Second - in order to remind us of the radiant character of the saint before whose icon we light the lampada, for saints are called sons of light (John 12:36, Luke 16:8).

Third - in order to serve as a reproach to us for our dark deeds, for our evil thoughts and desires, and in order to call us to the path of evangelical light; and so that we would more zealously try to fulfill the commandments of the Savior: "Let your light so shine before men, that they may see your good works" (Matthew 5:16).

Fourth - so that the lampada would be our small sacrifice to God, Who gave Himself completely as a sacrifice for us, and as a small sign of our great gratitude and radiant love for Him from Whom we ask in prayer for life, and health, and salvation and everything that only boundless heavenly love can bestow.

Fifth - so that terror would strike the evil powers who sometimes assault us even at the time of prayer and lead away our thoughts from the Creator. The evil powers love the darkness and tremble at every light, especially at that which belongs to God and to those who please Him.

Sixth - so that this light would rouse us to selflessness. Just as the oil and wick burn in the lampada, submissive to our will, so let our souls also burn with the flame of love in all our sufferings, always being submissive to God's will.

Seventh - in order to teach us that just as the lampada cannot be lit without our hand, so too, our heart, our inward lampada, cannot be lit without the holy fire of God's grace, even if it were to be filled with all the virtues. All these virtues of ours are, after all, like combustible material, but the fire which ignites them proceeds from God.

Eighth - in order to remind us that before anything else the Creator of the world created light, and after that everything else in order: "And God said, Let there be light: and there was light" (Genesis 1:3). And it must be so also at the beginning of our spiritual life, so that before anything else the light of Christ's truth would shine within us. From this light of Christ's truth subsequently every good is created, springs up and grows in us.

St. Nikolai of Ochrid [from an email]

[In the first week of February is the festal day of the Presentation of Christ in the Temple, candles are blessed in the Syrian Orthodox tradition]

Power of a Good Word

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Power of a Good Word

They say the Abba Macarius the Egyptian once went up from Scete to the Nitrian mountain. As he drew near to a certain place, he said to his disciple, "Pass on a little in front of me."

When he had done so there met him a certain heathen priest, who was running along and carrying some wood about the noon. That brother cried out to him, saying "O minister to devils, why are you running?"

The priest turned round and hit him with many severe blows, and left him with but very little breath remaining in him. He took up his wood and went on his way.

When he had gone a little further, the blessed Macarius met him on his journey, and said to him, "May you be helped, O man of labors?"

The priest was astonished, came to him and said, "What fair thing have you seen in me that you should salute me in this gracious fashion?"

The old man replied, "I see that you toil, and that you do not know that you are toiling for naught."

The he said to the old man, "At your salutation I also was very sorry, and I learned that you did belong to the Great God. But a wicked monk met me just before you did, he cursed me, and I hit him even unto death."

The Old man knew that it was his disciple of whom he spoke. The priest laid hold of the feet of Macarius, saying, "I will not let you go until you make me a monk."

They came to a place where the brother was ling, carried him and brought him to the church of the mountain. When the fathers saw the heathen priest with him, they marveled that he had been converted from the error, which he held. Abba Macarius took him and made him a monk, and through him many heathen became Christians.

Abba Macarius said, "An evil word makes wicked even those who are good, and a good word makes good even those who are wicked, as it is written."

Paradise of the Holy Fathers - Volume II:
Containing the counsels of the holy men and the questions and answers of the ascetic brethren generally know as "the sayings of the Fathers of Egypt"
Pages 54-55, St. Shenouda Coptic Monastery, Putty, NSW, Australia 2008

The Visible and Invisible Church

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The Visible and Invisible Church

THE CHURCH VISIBLE, or upon earth, lives in complete communion and unity with the whole body of the Church, of which Christ is the Head. She has abiding within her Christ and the grace of the Holy Spirit in all their
living fullness, but not in the fullness of their manifestation, for she
acts and knows not fully, but only so far as it pleases God.

Inasmuch as the earthly and visible Church is not the fullness and completeness of the whole Church which the Lord has appointed to appear at the final judgment of all creation, she acts and knows only within her own limits; and (according to the words of Paul the Apostle, to the Corinthians, 1 Cor. 5. 12) does not judge the rest of mankind, and only looks upon those as excluded, that is to say, not belonging to her, who exclude themselves.

The rest of mankind, whether alien from the Church, or united to her by ties which God has not willed to reveal to her, she leaves to the judgment of the great day. The Church on earth judges for herself only, according to the grace of the Spirit, and the freedom granted her through Christ, inviting also the rest of mankind to the unity and adoption of God in Christ; but upon those who do not hear her appeal she pronounces no sentence, knowing the command of her Saviour and Head, "not to judge another man's servant" (Rom. 14. 4).

Alexei Khomiakov (1804-1860)
In his best known "The Church is One"
http://www.archangelsbooks.com/articles/church/ChurchisOne.asp
(It seems the entire writing by Khomiakov is online here, but I can't find
my "hard" copy to compare)

Mission and Theosis

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Mission and Theosis

Salvation is more than liberation of humanity or humanization, but divinization of the humanity and the cosmos. Finite salvation of the created is not infinite liberation, that is the infinite divinization as humanity is not created for one another alone, but for the Creator as well.

The aim of salvation is not restitution of the unfallen state and Adam and Eve, but elevation to the status and fulness of the Second Adam, which is called Christification or Trinitification.

The first Adam fell when tempted, but the Second Adam did not fall. Therefore our aim is not just humanization, but theosis. It is for this theosis that the Incarnation took place as "good news of a great joy which will come to all the people" (Lk 2:10)...

Ulltimately all the differences and separations between human beings will be dissolved in a mutual sharing of beingness (perichoresis) where 'thine and 'mine' are ot different in the case of property, purpose or will, but different only in different personal and group identities with full openness to penetrate each other...

The aim of mission can't be anything less than the deification, unification and reconciliation of all churches and the whole world into the unity of the measure and the stature of the fullness of Christ. It is not humanization or socialization but divinization, which is social transformation in the model of Holy Trinity, which may be called Trinification. The aim of mission is not only Theosis but along with it the establishment of the Kingdom of God.

Metropolitan Geevarghese Mar Osthathiose
Sharing God and a Sharing World, page 150-152
1995 jointly [ublished by ISPCK (Kashmere Gate, Delhi, India) & CSS (Tiruvalla, Kerala, India)

Nurturing Prayer

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Nurturing Prayer

Be gentle toward yourself. Sometimes you will have wandering thoughts, distractions during prayer. Don't fight them or force them down. Perhaps they are signals of deep wounded areas within that will need attention... If they surface during prayer, envision yourself lifting them lovingly and putting them in to the healing hands of Jesus Christ. If they seem trivial distractions, don't use force. Smile at them as you would at a little child at play at the edges of your consciousness.

You won't always feel deep love for God or deep longing for prayer. There are seasons of the spirit just as there are seasons during the year. As with any committed friendship, there will be times when you feel much emotional concentration on the other and times when you feel blank and dry. This does not weaken or invalidate the prayer in the least. Some of the most powerful times of prayer are the times when with humor and honesty we admit to God that at the moment we feel dry, bored, not in the mood, and yet, nevertheless, we are willing to be reached and nurtured. Great miracles of opening and change within can happen in these times.

If every day, no matter what your mood, you allow the love of God to feed you deeply through some form of prayer, if only for a few minutes, amazing changes can happen in your life. God, whose name is love, offers us - with every breath we take - a new, transforming energy for our tense, stress-filled bodies and an inner healing that reaches depths we had not dreamed!

Flora Slosson Wuellner
Prayer, Stress and Our Inner Wounds, pages 24-25
1985 Upper Room, Nashville,Tennessee

Healing Distortion

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Whether our most deeply rooted problem is causedby sin or by wound, or (most likely) by a combination of the two, through Jesus we see a God who with inexorable powers of compassion calls forth the innermost, most hidden self of shame, weakness, and hurt into a healed llife.

This healing is possible not only because of the healing will and power of God but also because of the nature of our humanity wthin God.

Our energies, our powers, and our gifts came originally from the light and the hands of one Creator, who created all beings and powers in the divine image. The gift of freedom... endowed us with the power to misuse and pervert our gifts and energies and to pass on to others, woundingly, the hurting and the hurtful.

But no matter how distorted and hurtful our powers within, they were originally created from the divine surce, and they hold the potentiality for the unique and beautiful. In their healing, they are not wiped out or destroyed, for nothing in God's creation can ultimately be destroyed. Rather, they are restiored to their original, intended power of gifted creativity.

Our fear, when healed, becomes intuitive, empathetic compassion and sensitivity toward others.

Our destructive anger, when healed, becomes a passion, a hunger and thirst for justice and righteousness.

Our perfectionism, our compulsion to organize and dominate, when healed, becomes released, joyous power to build and create.

Our intertia and our withdrawals, when healed, become increasing powers for peace and integrity.

Our possessiveness, our jealousies, and our physical addictions, when healed, become growing released powers to become lovers and healers of the world around us.

Flora Slosson Wuellner
Prayer, Stress and Our Inner Wounds, pages 49-50
1985 Upper Room, Nashville,Tennessee

Spiritual Maturity II

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The individual also needs to develop a sense of inner identity that
demonstrates the uniqueness of his/ her qualities as a creation. We all
desire a personal connection of our essence with that of the divine. St.
Gregory Palamas speaks of the power of the Eucharist to connect each one of
us personally to the Holy Trinity. All the sacraments of the church are
gifts of the Holy Spirit that bring us up close and personal with the Holy
Trinity. St. Gregory says, "At the reception of the Eucharist our minds
become the minds of Christ. St. Nilus of Sinai says every "Prayer is an
ascent of the mind to God." Within the witness and spiritual practices of
our church we possess the integrated path and expression to personally
access God.

Spiritual identity is the basis and core principal that provides us the
meaning of why we are Orthodox Christians. It directs a system of
orientation that guides our soul and spirit energy. Jung views the search
for the path of identity as "The center to possessing a complete integration and individuation of our selfhood." C.S. Lewis said, "Developing these qualities of Divine Love...transform our hearts." St. Augustine in his City of God defines this further. "Thy has made us, for thyself and our hearts have no rest till it comes to thee."

Why with all of the resources we possess as a well-established institution
can we not achieve these objectives? Gordon Allport of Harvard defined the
process of faith development with a level of deep spiritual insight. A
growing knowledge of self and an awareness of its place in the cosmos begins our path to spiritual wholeness. Likening to the words of St. Peter he assumes the call to the royal priesthood and the level of responsibility for us all to possess within the priesthood of all believers. This begins the path toward union with the Divine. Within Orthodoxy we would call this theosis and this is preconditioned on possessing metanoia, which is repentance. This path of union is all included in our interior cross to God in the form of askesis; which is that struggle to possess control of our passions and thoughts. As we acquire acceptance and trust in the spirit, we discover that synergeia with the Divine.

In synergeia, there is personal growth from an immature religion to mature
religion. Religion in its immaturity is a narcissistic pursuit of self-love. With maturity, religion is "not directed by impulse and fear. It tends to be rather control and direct toward a goal that is no longer determined by mere self-interest."

From:
"Developing the qualities and identity of spiritual maturity in Orthodoxy"
Hon. Dr. Robert Scott, D.MIN (The Hellenic Chronicle, March 2000)
Keynote address: Twelfth Annual Meeting of Orthodox Clergy and Laity (OCL):
Berkeley, California, Radisson Hotel, Berkeley Marina, November 12-14, 1999.

Spiritual Maturity I

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Holy Spirit is a divine spark that lifts up our souls. Carl Jung, the
Swiss psychoanalyst, spoke of the Divine Nous. "Man did not create the
Spirit but the Spirit makes him creative, always spurring him on, giving him enthusiasm and inspiration." This divine inspiration leads to the
transcendence of self. This process begins with the transformation of the
heart and the contrition of soul as the genesis from which the fruits of the Spirit come forth.

Therefore, what are the elements that constitute spiritual integrity? St.
Peter and St. Paul speak of our unique and special relationship with God.
Our spiritual identity is rooted in the personal relationship that we all
possess with the Divine Creator. This relationship extends our identity
beyond the realm of words and thoughts into a process of spiritual action.
Prof. George Flovosky of Harvard University said, "A Christian has to feel
himself personally in the presence of God." Jung observes that this level of integration is part of the process of individuation. This integration is a transformation of the self and a harmonizing of the unconscious elements and conscious elements of our psyche. This harmony of self and our sense of spiritual identity is the collective dilemma that our Orthodoxy in America is immersed in today. We have integrated many spiritual symbols as a conscious aspect of our faith, but unconsciously within our interior cross we are terribly conflicted as we do not live the Gospel that we believe in.

Our spiritual identity is manifested by a consistent behavior. Aristotle
said, "We are what we repeatedly do. The pursuit of excellence is not an act but a habit."

This level of spiritual insight is impossible to achieve unless we develop
the final and most difficult to attain quality which is spiritual maturity.
The process of maturation and maturity is a major social ailment in our
society. Maturation is a process of growth and how many in our society live
an existence of emotional and spiritual death because they fail to develop
themselves. Their emptiness of self and their inability to fulfill those
innate and instinctive necessity of the soul, is the foundation of all
social ills in our society. Erich Fromm, the German psychoanalyst and social philosopher, wrote extensively about the psychological conditions of
identity and maturity.

Our need for identity is a condition of mans search for meaning. All our
passions and strivings are an attempt to find an answer to our existence.
Individuals that adhere to the quality of relatedness seek to find
satisfaction by loving others outside themselves. In this cooperative union
the greater good is created. In being assumed into the pursuit of the
greater good our personal integrity and freedom is enhanced and there is an
artful extension of our individuality. The narcissists' path is one of
self-love. This inward journey is not to the interior cross but to our ego
for there is no attempt to gather our soul energy for the benefit of others. These egos seek only self-pleasure.

Those who follow the path of relatedness can find transcendence and as many
of our Church Fathers have written, the transformation of the heart. Fromm
said: "In man's need for transcendence lies the root of love...the
satisfaction of the need to create, leads to happiness." C.S. Lewis, the
British theologian, goes on a little further: "All human things pass away
and therefore, we should not let our happiness depend on them but on the
only Beloved One who will never pass away." In all our striving for the
external possessions and privileges of our American society, we have cut
ourselves off from those internal and transcendent qualities; in which true
joy and love are only found.

From:
"Developing the qualities and identity of spiritual maturity in Orthodoxy"
Hon. Dr. Robert Scott, D.MIN (The Hellenic Chronicle, March 2000)
Keynote address: Twelfth Annual Meeting of Orthodox Clergy and Laity (OCL):
Berkeley, California, Radisson Hotel, Berkeley Marina, November 12-14, 1999.

THE INNER KINGDOM

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THE INNER KINGDOM

I am waiting for the resurrection of the dead and the life of the Age to come.

Oriented towards the future, the [Christian] Creed ends upon a note of expectation. But, although the Last Things should form our point of constant reference throughout this earthly life, it is not possible for us to speak in any detail about the realities of the Age to come.

"Beloved," writes St. John, "now we are children of God, but it has not yet been made clear what we shall be" (1 John 3:2). Through our faith in Christ, we possess here and now a living, personal relationship with God; and we know, not as a hypothesis but as a present fact of experience, that this relationship already contains within itself the seeds of eternity. But what it is like to live not within the time sequence but in the eternal NOW, not under the conditions of the fall but in a universe where God is "all in all" - of this we have only partial glimpses but no clear conception; and so we should speak always with caution, respecting the need for silence.

There are, however, at least three things that we are entitled to affirm without ambiguity: that Christ will come again in glory; that at His coming we shall be raised from the dead and judged; and that of His kingdom there shall be no end (Luke 1:33).

Archimandrite (now Bishop) Kallistos Ware
The Orthodox Way, pages 133-134
St. Vladimir's Orthodox Theological Seminary, New York
1st Paperback Edition 1979 (Revised since this edition in 1995)

THEOSIS

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THEOSIS

The fundamental vocation and goal of each and every person is to share in the life of God. We have been created by God to live in fellowship with Him. The descent of God in the Person of Jesus Christ has made possible the human ascent to the Father through the work of the Holy Spirit. Orthodoxy believes that each Christian is involved in a movement toward God which is known as theosis or deification.

Theosis describes the spiritual pilgrimage to which each person becomes ever more perfect, ever more holy, ever more united with God. It is not a static relationship, nor does it take place only after death. On the contrary, theosis is a movement of love toward God which begins for each Christian with the rites of Baptism and which continues throughout this life, as well as the life which is to come.

Salvation means liberation from sin, death and evil. Redemption means our repossesion by God. In Orthodoxy, both salvation and redemption are within the context of theosis.

This rich vision of Christian life was expressed well by Saint Peter when he wrote in the early pages of his second Epistle that we are called "to become partakers of the divine nature." It was affirmed by Saint Basil the Great when he described man as "the creature who has received the order to become a god."

These are certainly bold affirmations which must be properly understood. The Orthodox Church understands theosis as a union with the energies of God and not the essence of God which always remains hidden and unknown.

However, the experience of the Church testifies that this is a true union with God. It is also one which is not pantheistic, because in this union the divine and the human retain their unique characteristics. In this sense, Orthodoxy believes that human life reaches its fulfillment only when it becomes divine.

Rev. Demetrios Vakarios
Aspects of the Treasures of Orthodoxy
For Visitors of Saint Demetrios' Church of Thessaloniki Greece
pp. 102-104
1985, Philoptochos of Saint Demetrios' Greek Orthodox Church
Thessaloniki, Greece

THANKSGIVING AND PSALM 118

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THANKSGIVING AND PSALM 118

One of the scriptures appointed for Thanksgiving is Psalm 118. It's an
important Psalm for us to keep in mind about Thanksgiving and gratitude to God.

It begins, "O, give thanks to the Lord, for he is gracious, because his
mercy endures forever."

One of the things that we know about God just from that verse is that God is gracious. That means He is full of grace and that He has grace to give. We give thanks to Him for that, and for His mercy that is forever.. Why do we give thanks to Him? His mercy endures forever. In other words, we cannot do enough to earn His mercy. It's going to continue. We give thanks to God all the time for His mercy.

Then the Psalmist writes, "Let Israel now confess that he is gracious and that his mercy endures forever. Let the house of Aaron now confess that his mercy endureth forever. Yea, let them now fear that the Lord confess that his mercy endures forever." Everybody should be confessing this.
"Confessing," in this context, means to speak it out loud. Confession is supposed to be spoken out loud. So when you confess something, you're
speaking it out loud. It's important that we do this once in a while. The psalm continues.

"I called upon the Lord in trouble and the Lord heard me." So part of what
we can be grateful for is that when we're in trouble, we call upon God and
He hears us.

"The Lord is on my side, I will not fear what man does to me. The Lord
taketh my part with them that help me, therefore shall I see my desire upon my enemies." In other words, we don't have to worry about taking care of those people who are against us. God will take care of them.

"It is better to trust in the Lord than put any confidence in human kind."
This is an important thing for us to understand about being grateful at our
Thanksgiving - that even when somebody gives us something or if we get
something from somebody, it is actually because of God's mercy that it's
available. Because without God's mercy, with each of us after each other's stuff, after each other's belongings, each other's prestige, each other's pride, in other words, without God, without a better way of life, without a loving kindness that God gives to us inside our hearts, we cannot get that which is good from anywhere else. We will be fighting all the time. We will be at war. We will be at each other's throats. We will want to have more. I want what you have. You want what I have. Then people start taking it. So it is obvious that any goodness that comes to us is part of God's mercy. It has to be part of God's mercy as it does not seem flow from us without divine intervention. So we're grateful for everything that someone else gives us. Our proper response when somebody gives something to us is, "To God be thanks," and "Oh, and thank you, too." The primary source of all good is God.

From the edited transcription of a sermon "THANKSGIVING AND PSALM 118" delivered extemporaneously by Rev. Fr. John-Brian Paprock on November 26, 2008 after Thanksgiving Prayers at Holy Transfiguration Chapel, Madison, Wisconsin. The rest of the sermon transcription can be found at

http://frjohbrian.blogspot.com/2009/11/thanksgiving-and-psalm-118.html

Vision of Metropolitan Paulos Mar Gregorios

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Vision of Metropolitan Paulos Mar Gregorios
Eternal Memory - November 24, 1996

“The subtle art of image making for the future needs skilled craftsmen as well as the gift of the Spirit. The various crises of our time should be used neither as occasions for doom-saying pessimism nor as a chance to peddle empty-hope optimism. Every crises is a judgment, a call to see where things have gone wrong and to seek to set matters right, both within our consciousness and in society.”
(from Human Presence 1987 p3)

“True unity, abiding unity, is not possible except in the good.”
(from Cosmic Man 1980 p11)

“The vision that beckons defies human word and concept. The mind cannot envision what God has set in store for creation. The destiny is good without mitigation, pure joy in love, peace in community with all, ecstasy without triumph, sweeter than anything our mind and senses can now enjoy. The human mind can neither conceive of nor imagine what God has set in store for us and for all creation. Our fantasy and our imagination cannot soar so high. Even when we finally experience it, it will be beyond all language and concept.

“It is the Spirit that assures me of this. And the Spirit leads me there. That Spirit, we have a foretaste. The reality will surpass all present hope and human expectation.

“Glory be to the Father, and to the Son, and to the Holy Spirit, one true God, for ever and ever. Amen.”

(from the closing page of his unfinished autobiography - Love’s Freedom 1997 p193)

May this vision be a guiding inspiration for us to continue to work for goodness and service for all humanity. Most precious Thirumeni pray for us!

The Most Rewarding Virtue

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The Most Rewarding Virtue

Respect for others is proof of one's nobility. It evokes others' appreciation as it satisfies their craving for love, respect and acceptance. The craving for recognition is in fact the deepest craving in man. When we see others as God's children and as fellow-beings like ourselves, we tend to respect them instinctively, irrespective of their socio-economic status. The spirit of respect creates infinite joy, peace and progress everywhere. On the other hand, lack of respect and appreciation will cause unnecessary disappointment and failure.

St. Paul repeatedly emphasizes the paramount importance of show respect for others. "Whatever your task, work heartily, as serving the Lord and not men, knowing that from the Lord you will receive the inheritance as your reward." (Col.3:23-24) "In humility count others better than yourselves. (Phil. 2:3) "Love one another with brotherly affection; outdo one another in showing honor." (Rom 12:10)

In India, there is a custom of greeting by simultaneously bowing down and joining the palms and saying, 'Namasthe' (I bow to you). This kind of greeting symbolizes the humility of the one who greet and the respect for the one who is greeted. Such spirit of reverence should permeate all other activities.

We have to respect people who are less talented and versatile than we are. They too are God's children. It is not their fault that they do not have great talents. God gives different talents to His children so that all can work together in harmony for the common good.

We never lose anything by respecting others. In fact, we get the highest blessings in life, love and respect in return for respecting others. We empower people by respecting them, giving them more hope and courage to succeed in life....

The question then arises why some people refuse to respect others. Perhaps, they erroneously think that if they respect others, they may be held in low esteem. But the truth is just the opposite. When people respect others and speak well of them, others in turn will be inclined to respect them and speak well of them.

Just imagine everyone respecting others whole-heartedly. Then there will be universal love, joy, peace and progress. Even foes will become friends. Respect for others is the remedy for rampant ill-feelings in the world. The tragedy is that even many of the educated people do not practice this virtue. Let us, therefore, start afresh, determine to make the virtue of respecting others the supreme virtue and an important motto of our mortal life on earth.

Mathews Mar Barnabas Metropolitan
NE American Diocese of the Malankara Orthodox Church
The Infinite Potential of Everyone, 2009
page 29-32

Copies of the book for $10 are available at:
Indian Orthodox Church Center
80-34 Commonwealth Blvd.
Bellerose, NY 11426-1842
&
MGOCSM Student Center
Kottayam, 686001 INDIA

To Transmit the Message of Love and Respect

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To Transmit the Message of Love and Respect

Excerpted from the transcript of a video interview by Charlie Rose
http://www.charlierose.com/

[At the end of 50+ minute interview, the following:]

ECUMENICAL PATRIARCH BARTHOLOMEW:

I think that I'm simply a servant of God and of my faith. I tried to do my
best according to the necessities and possibilities of today at the
beginning of the 21st century, to be in contact with the reality of everyday life, not to live only in theory or only within the walls of the church, but to be present in among the faithful everywhere.

That's why I travel a lot, and sometimes I am criticized that I travel too
much. But my feeling is that I have to bring the message of the gospel, the
love of the church, the sympathy of the church all over the world.

But if you like, if I am permitted to say, not only to Orthodox faith, but
to all human beings, an environment for which we work and try to make a
small contribution is not a matter of Orthodox only. It is a matter of all
of human beings.

I try to transmit the message of love and respect, of course, for God our
creator, for all of our fellow human beings, and for the creation, which, I
repeat, is sacred because it came out of the hands of God.

The Ecumenical Patriarchate is a very, very important historic religious
institution based in Turkey, in Istanbul of today, for 1,700 years, if you
can imagine, Mr. Rose.

And such an old institution which offers so many things to the church and
the humankind, not only as religion but also as civilization, culture, must
be protected in order to survive and to continue its ecumenical mission, its ecumenical message, which is spiritual, is human, is a message of love,
tolerance, reconciliation.

This is what I try to do. And if there is such a positive appreciation of
my humble deeds, this is an honor for me.

CHARLIE ROSE: As it is for me to sit with you. Your all holiness, I thank
you very much for this time.

ECUMENICAL PATRIARCH BARTHOLOMEW: Thank you.

[End of Interview]

Let Us Dedicate and Renew Ourselves

2011-06-22T17:56:00.002-05:00

Let Us Dedicate and Renew Ourselves

As adopted children of God the Father through Holy Orthodoxy, let us dedicate and renew ourselves and our lives to Christ our God, who is mystically the whole Church, holding us in His hands so that none of us is lost.

As sheep, let us commit to following our shepherd who will tend to us even if one of us is lost.

As followers of Jesus Christ, the Prince of peace, we dedicate our efforts to peace in ourselves, in our families, in our communities, in our world.

As followers of He whose love is without boundaries, we dedicate ourselves to loving others, whether they are friend or foe - stranger or neighbor.

We dedicate ourselves to our personal improvement and spiritual development, so that we may become better servants of our Lord.

We dedicate ourselves to good and holy work wherever we encounter it, as Mother Teresa of India has said, by "doing even small things with great love."

Today, we dedicate also this chapel and all the fruits of our labor in this ministry to God to whom all glory is due. As our great Thirumeni, Paulos Mar Gregorios (of blessed memory) said - "Without Divine Aid, our human efforts can bear no significant fruit." So we bow our heads and pray:

Christ God, this is Thy ministry and we are Thy servants. We ask for Divine Aid. Bless this space with Thy presence; with the presence of Thy holy angels and of all the saints. We ask for an increase of all good
things so that we may continue to be instruments of constructive good. We ask for a removal all curses and stumbling blocks so that our human flaws and weaknesses, as well as our enemies and naysayers, are not impediments to fulfilling of Thy divine will. This we ask according to Thy infinite mercy and loving-kindness; together with the Father and the Holy Living Spirit now and forever. Amen.

Rev. Fr. John-Brian Paprock
From a sermon for Dedication Sunday ~ delivered November 10, 2002
What distinguishes us from the secular world around us?
Posted at http://frjohbrian.blogspot.com/2009/11/what-distinguishes-us-from-secular.html

ST. GREGORIOS PARUMALA (INDIA)

2011-06-22T17:55:00.004-05:00

ST. GREGORIOS PARUMALA (INDIA)
FESTIVAL DAY - NOVEMBER 2

" Avoid arrogance, quarrel and pride while dealing in Church matters; instead, let your humility shine before others. Those who place their trust in God, and satisfy the people are blessed "

" As far as possible never do evil to anyone: or it will ruin you, your children and your house. Hold on steadfastly to prayer, fasting and works of charity. Do them with faith and devotion "

" You must regularly read the Holy Bible. You must obey your spiritual fathers and increase their good name and honor before God and men by your exemplary life "

" Those who disobey their parents and join their enemies are liable to be cursed by them. They will not inherit the legacy of their parents and will be disqualified from this world as well as the other "

" If there is quarrel in family, keep away from it. A quarrelsome house is the haven of the devil; and God is nowhere near it "

" Be rich in love of man and love of God. Brothers should never cheat each other. When you move away from unity you are sure to move away from God "

" It is not spiritual wisdom to try to conquer the enemy with evil than with virtue. If you depend on the God of Truth and go out with a truthful heart, God will accomplish things for you "

" Loss and difficulties come when God moves away. On such occasions, never look for one reason or other. Instead, know that God has kept away because of your sins: then cling to God, he will show mercy upon you "

" Prayer is the inspiration of childhood, the refuge of youth and peace during old age "

" Forgiveness is strength. It gives a person a good name. It is the distinguishing feature of righteous people "

" When we pray with a heart full of devotion, God accepts it and we receive blessings in return "

" Whatever is due to the Church must be given forthwith. If your mind is pure in that matter, your house will also be pure. If in such things you think of any gain or revenue, then you will lose that ten-fold "

" He who prays to God everyday would never be without truth, morality, faith and devotion, and would never turn against his master or society "

" Remember God in everything. Let no one grieve because of you. Never let go an opportunity to do something good. Only those things will remain with you till the end "

" If man does not raise his hands in prayer for himself and for the sake of his people, even after knowing God, how can we say man is better than animals who are not wise and cannot think about their future"

Icon of St Gregorios posted with these sayings at http://maruroopa.blogspot.com/2009/11/quotes-from-st.html

John Brian
" Loss and difficulties come when God moves away. On such occasions, never look for one reason or other. Instead, know that God has kept away because of your sins: then cling to God, he will show mercy upon you "

perhaps the quote is not a good translation into English. What the St Gregorios is reminding us is that our sins keep us separated from God - notice he said that we need to cling to God. Orthodoxy always emphasizes our free will choices. God is always near - we move from Him.... it is sad that even with His ever-present availability we still seprate ourselves from Him.... that is why we say, "Lord, have mercy"

Prayer for Those Who Are Abused

2011-06-22T17:54:00.001-05:00

Prayer for Those Who Are Abused

Lord Jesus Christ, our True God, You dwell in the highest and You care for the humble. You search the reins and the heart and clearly discern the most hidden things of men. Light from eternity, You are the ever-existing One, with You there is no shadow that veils nor hidden thing that Your Light cannot pierce.

Come, O King Immortal and gently touch those who have been abused by parents, teachers, clergy, or others in authority over them. Deep within so many of Your brothers and sisters are the scars, the running sores, the rot left behind by memories of the experiences they have had at the hands of others. Some are wounded so deeply that they cannot love, they cannot feel, they cannot live except with a hard shell around them that cuts others off and seals them into the tomb of hopelessness and pain that feeds on itself and slowly destroys the capacity to receive Your grace.

Lord, gently touch Your sons and daughters through us. Help us to reach out and to be so open and unconditionally accepting that the shells may be broken, the hurt may begin to be salved, and Your servants-our brothers and sisters in the human family-may begin to heal. Help us, Your servants, to be the Good Samaritan to our hurting brothers and sisters. Let us be gentle, but not intrusive; help us to know when to speak to and when to just BE there for them.

Help us understand that sometimes Your broken servants need us to take two steps back when we think we should push ahead two steps, even when we think that push is gentle. Help us to understand that sometimes a hug is worth an hour of speaking. Help us to understand that sensitivity to the hurt is the first step and that we are probing psychological and spiritual wounds that are just as real as physical wounds.

Help us to understand that prayer for Your suffering servants is always the right way because it is You Who will heal, even when it seems that we are so great a part in that healing. Help us also to understand that we may not know ourselves what our brothers and sisters need and to be open to letting You give us direction by the Holy Spirit.

Lord, You have allowed Your servants to be cast down. Raise them up by Your healing. You have allowed them to be struck and wounded deeply. Heal them by Your power, always gentle to those who are hurting. If You send the Holy Spirit to work through us, let Him give us what You know your suffering servants need.

Lord, we are all wounded by events and people on our pilgrim journey. Some of us are hurt more than others. Help us to be like Simon of Cyrene to those we see around us who are hurting. Through the prayers of the Mother of God, of the intercessions of the Holy Apostles, saints, martyrs, patriarchs, confessors, and other blessed spirits whom You have gathered into Your Kingdom, and of the intercessions of all the Holy Angels, Lord, hear our prayers on behalf of Your suffering servants, our brothers and sisters in You and in the whole human family. Amen.

posted anonymously to the Orthodox Forum yahoo group 10-17-09

Love and Honor Every Man

2011-06-22T17:53:00.001-05:00

Love and Honor Every Man

Since all have sinned and fall short of the glory of God, they are justified by his grace as a gift, through the redemption which is in Christ Jesus.
Romans 3:23-24

Love every man in spite of his falling into sin. Never mind the sins: remember that the man is still the image of God. Other people's weaknesses strike us; but we too are not without evil - perhaps indeed there is more in us than in others. At least in respect to sin all are equal: "for all have sinned and fall short of the glory of God."

We all equally need His mercy. Therefore, besides loving one another, we must bear with one another, in order that our heavenly Father may forgive us: "forgive us our trespasses, as we forgive those who tresspass against us."

So, with all your soul love and honor in every man the image of God, not taking account of his sins, for God alone is holy, God alone is holy, God alone is without sin. See how much He loves us, how much He has created and still creates for us, punishing us mercifully and forgiving us so abundantly. Honor the man, in spite of his sins, because he can always amend.

[...]

Help us, O God of our salvation, for the glory of Thy name; deliver us and forgive our sins, for Thy name's sake!
Pslam 78/79:9

Every sin proceeds from the spirit of evil. He who sins is enslaved by sin, is torutred by sins; therefore, do not be too severe with him who sins, but be gentle with him, remembering our common infirmity. Pity the sinner as one who is sick, as one who has lost his way, as one who is walking in darkness, as one who is bound with iron fetters,as one whose mind is deranged: for the sinner is all of these things.

You must watch gently over such a one in every way, so that sin may not darken him, may not bind him, may not burn him, may not plunge him into sickness, may not destroy him.

St. John of Kronstadt
Counsels on the Christian Priesthood
Selected Passages from My Life in Christ
edited and introduced by W. Jardine Grisbrooke
pp. 111-114
1994, St. Vladimir's Seminary Press
Crestwood, New York

PEOPLE OF THE LIE 2

2011-06-22T17:52:00.004-05:00

PEOPLE OF THE LIE
PART 2 of 2

What is the cause of this failure of self-hatred, this failure to be displeasing to oneself, which seems to be the central sin at the root of scapegoating behavior of those I call evil? The cause is not, I believe, an absent conscience... This is hardly the case with those I call evil. Utterly dedicated to preserving their self-image of perfection, they are unceasingly engaged in the effort to maintain the appearance of moral purity. They worry about this a great deal. They are acutely sensitive to the social norms and what others might think of them...

The words "image," "appearance," and "outwardly" are crucial to understanding the morality of the evil. While they seem to lack any motivation to BE good, they intensely desire to appear good. Their "goodness" is all on a level of pretense. It is, in effect, a lie. This is why they are the "people of the lie."

Actually, the lie is designed not so much to deceive others as to deceive themselves. They cannot or will not tolerate the pain of self-reproach... We lie only when we are attempting to cover up something we know to be illicit...there is no need to hide unless we first feel that something needs to be hidden.

We come know to a sort of paradox. I have said that evil people feel themselves to be perfect. At the same time, however, I think they have an unacknowledged sense of their own evil nature. Indeed, it is from this very sense from which they are frantically trying to flee. The essential component of evil is not the absence of a sense of sin or imperfection but the unwillingness to tolerate that sense. At one and the same time, the evil are aware of their evil and desperately trying to avoid the awareness. Rather than blissfully lacking a sense of morality, like the psychopath, they are continually engaged in sweeping the evidence of their evil under the rug of their own consciousness... The problem is not a defect of conscience but the effort to deny the conscience its due. We become evil by attempting hide ourselves from ourselves. The wickedness of evil is not committed directly, but indirectly as a part of this cover up process. Evil originates not in the absence of guilt but in the effort to escape it.

Dr. M. Scott Peck, MD
People of the Lie: The Hope for Healing Human Evil
Pp. 71-77
1983, Touchstone/Simon & Schuster, NYC

PEOPLE OF THE LIE 1

2011-06-22T17:52:00.002-05:00

PEOPLE OF THE LIE
PART 1 of 2

The evil do not serenely bear the trial of being displeasing to themselves. In fact, they do not bear it all...and it is out of their failure to put themselves on trial that their evil arises.

The varieties of people's wickedness are manifold. As a result of their refusal to tolerate the sense of their own sinfulness, the evil ones become uncorrectable grab bags of sin. They are, for instance, in my experience, remarkably greedy people. Thus they are cheap - so cheap that their "gifts" may be murderous... I suggested the most basic sin is laziness. [next] I suggest it may be pride - because all sins are reparable except the sin of believing one is without sin. But perhaps the question of which sin is the greatest is, on a certain level, a moot issue. All sins betray - and isolate us from - both the divine and our fellow creatures...

A predominant characteristic of the of those I call evil is scapegoating. Because in their hearts they consider themselves above reproach, they must lash out at anyone who does reproach them. They sacrifice others to preserve their self-image of perfection...

Scapegoating works through a mechanism psychiatrists call projection. Since the evil, deep down, feel themselves to be faultless, it is inevitable that when they are in conflict with the world they will invariably perceive the conflict as the world's fault. Since they must deny their own badness, they must perceive others as bad. They project their own evil onto the world. They never think of themselves as evil; on the other hand, they consequently see much evil in others...

Evil, then, is most often committed in order to scapegoat, and the people I label as evil as chronic scapegoaters... In The Road Less Traveled, I defined evil "as the exercise of political power- that is the imposition of one's will upon others by overt or covert coercion - in order to avoid spiritual growth." In other words, the evil attack others instead of facing their own failures. Spiritual growth requires the acknowledgement of one's need to grow. If we cannot make that acknowledgement, we have no option except to attempt to eradicate the evidence of our imperfection.

Strangely enough, evil people are often destructive because they are attempting to destroy evil. The problem is that they misplace the locus of the evil. Instead of destroying others they should be destroying the sickness within themselves. As life often threatens their self-image of perfection, they are often busily engaged in hating and destroying that life - usually in the name of righteousness. The fault, however, may not be so much that they life as that they do NOT hate the sinful part of themselves...

Dr. M. Scott Peck, MD
People of the Lie: The Hope for Healing Human Evil
Pp. 71-77
1983, Touchstone/Simon & Schuster, NYC

A MERCIFUL HEART

2011-06-22T17:51:00.001-05:00

A MERCIFUL HEART

Sometimes evil must be challenged, and sometimes love requires intervention. Any intervention, however, must not be motivated by vengeance or self-righteousness. Instead, we must see ourselves as equally sinful and in need of mercy. Our goal must be restoring the person to the love of God.

"Love sinners but despise their deeds," said St. Isaac of Syria. "Remember that you share the stench of Adam, and you also are clothed in his infirmity. To the one who has need of ardent prayer and soothing words do not give reproof instead, lest you destroy him and his soul be required from your hands. Imitate doctors who use cold things against fevers."

How can we evaluate another's deeds and respond to them, perhaps even bring about correction and justice, and yet not judge them? To answer the question, picture a courtroom. See where the judge sits? Don't sit there. That's God's seat, and he will judge on the last day.

Until that day we linger in the courtroom as the dear friend of the accused. This person may be doing evil and willful things, and be cocky and defiant and not want our friendship. Yet because we see what lies ahead, and we know that we are just as prone to sin, we do whatever we can to help him repent, turn, and escape the coming penalty.

At every Eucharist, Anna's congregation prays, "You came into the world to save sinners, of whom I am the chief." This solidarity with all of fallen humankind removes our grounds for self-approval, while making us even more concerned that everyone find repentance and salvation. As we stand at the head of the army of sinners, we pray that God will have mercy on us all.

St. Isaac of Syria wrote, "And what is a merciful heart? It is burning for all creation, for men, for birds, for animals, and even for demons. At the remembrance and at the sight of them, the merciful man's eyes fill with tears that arise from the great compassion that urges his heart. It grows tender and cannot endure hearing or seeing any injury or slight sorrow to anything in creation. Because of this, such a man continually offers
tearful prayer even for irrational animals and for the enemies of truth and for all who harm it, that they may be guarded and forgiven."

Frederica Mathewes-Green
The Illumined Heart, pp 92-93
2001, Paraclete Press
Brewster, Massachusetts

SPRING FROM LOVE

2011-06-22T17:50:00.001-05:00

SPRING FROM LOVE

God is love and the church has to reflect that nature. It is love that the Holy Spirit pours into our hearts; without love, there is neither church nor ministry. Failure to love lies at the root of the failure in the church's ministry. Where there is no love, the Spirit of God is not at work; the church may work all day and all night, and yet it may catch nothing (John 21:3). Sociologically it may be growing, in numbers, wealth and institutions; but it is all hay and stubble that the fire will destroy. . .

Actions, words and institutions are legitimate instruments of the church's ministry. But they should spring from love, for God is love. . . God's love was what Christ manifested in his incarnate ministry. The church's ministry is to continue that manifestation.

H.E. Metropolitan Dr. Paulos Mar Gregorios of New Delhi (d 1996) The Meaning and Nature of Diakonia WCC Publications 1988

WHOLENESS – AN ORTHODOX CHRISTIAN PERSPECTIVE

2011-06-22T17:49:00.001-05:00

WHOLENESS – AN ORTHODOX CHRISTIAN PERSPECTIVE
Bishop Kallistos Ware
Excerpts from an interviewed in Parabola Magazine, February 1985

In the Orthodox spiritual tradition we often use the word “heart.” By heart we mean not just the emotions or feelings but the deep center, the true self. Our aim is to discover the place of the heart, to unite the brain with its knowledge to the heart; and in the heart also feeling is found. Our aim, then, is to integrate them on the level of the deep heart. And the body is also involved in this, because the body is not a piece of clothing but out integral self. The body plays its part through ascetic effort, by which I don’t mean just self-denial, but self-control. It plays its part through symbolic actions. There are ways also in which the rhythms of the body, the rhythm of the breathing, for example, can be used in prayer and meditation. The body is not just a piece of matter to be ignored, and still less something evil to be hated. The body is an aspect of our self, which we are to live to the full.

The whole person is not just a self-contained, self-centered unity. The whole person is a person who is on the one side open to God, and on the other side open to other human persons. The human being without God is not truly human. We were created to enter into a relationship with God, to be in dialogue with Him, and if that relationship is not present something essential is lacking from our personhood. Equally, we are created to relate to other human persons. It has been said that there is no true man unless there are two men entering into communication with one another. The isolated individual is not a real person. A real person is one who lives in and for others. And the more personal relationships we form with others, the more truly we realize ourselves as persons. This idea of openness to God, openness to other persons, could be summed up under the word “love.” We become truly personal by loving God and by loving other humans. By love I don’t mean merely an emotional feeling, but a fundamental attitude. In its deepest sense, love is the life, the energy, of God Himself in us.

For me, as an Orthodox Christian, the journey towards wholeness involves prayer, in the sense of personal, private prayer, standing in silence before God; but also in the sense of communal prayer, sharing in the services of the Church, sharing in the Sacraments. It involves, beyond prayer, joining in all the other practices of the Church; in fasting, in the reading of Holy Scripture. Is it possible to grow without these things? God is very generous. Man people who have no religious practice do grow in self-understanding, do show creative love towards others. They are open to their fellow humans. And there are many people who are open towards God who do not belong to any particular church. I do not wish to judge them. I accept the authenticity and integrity of their inner life. Yet, I believe that in its fullness, the growth of the human person towards wholeness is intended by God to take place within church life.

WHAT IS PRAYER?

2011-06-22T17:48:00.003-05:00

WHAT IS PRAYER?

Prayer is doxology, praise, thanksgiving, confession, supplication and
intercession to God. "When I prayed I was new," wrote a great theologian of
Christian antiquity, "but when I stopped praying I became old." Prayer is
the way to renewal and spiritual life. Prayer is aliveness to God. Prayer is
strength, refreshment, and joy. Through the grace of God and our disciplined
efforts prayer lifts us up from our isolation to a conscious, loving
communion with God in which everything is experienced in a new light. Prayer
becomes a personal dialogue with God, a spiritual breathing of the soul, a
foretaste of the bliss of God's kingdom.

As we pray deeply within our hearts we grow in prayer. By the grace of God
we suddenly catch a glimpse of the miracle of the presence of the Holy
Spirit working within us. At first it is only a spark but later it becomes a
flame freeing and energizing our whole being. To experience the fire of
God's holy love, to give it space within us to do its cleansing and healing
work as a breath of the Holy Spirit, and to use it as light and power for
daily living -- such are the goals as well as the fruits of true prayer.

(sent anonymously to Fr. John-Brian, if you know the source, let us know...)

Five Stages In Contemplative Prayer

2011-06-22T17:48:00.001-05:00

Five Stages In Contemplative Prayer

The Jesus Prayer: "Lord Jesus Christ, Son of God, Be Merciful"

We have mainly five stages. This is, roughly, the course of the development of the Jesus Prayer. Each stage has its own grace.

+ Firstly. The reciting of the Jesus Prayer VOCALLY. We repeat the Jesus Prayer with our lips while trying at the same time to focus our attention on the words of the prayer.

+ Secondly. Then the nous takes the Jesus Prayer and says it noetically [WITHIN, MENTALLY OR SPIRITUALLY]. Our whole attention is found again in the words but it is concentrated on the nous [the soul's attention, the Eye of the soul]. When the nous gets tired then we start again to vocalize the prayer with the lips. After the nous has been rested we start again to concentrate our attention there.
St. Neilos advises: Always remember God and your nous will become heaven.

+ Thirdly. The Jesus Prayer then comes down into THE HEART. Nous and heart are now united and combined with each other. Attention is centered in the heart and it is immersed again into the words of the Jesus Prayer which has an invisible depth.

+ Fourthly. The Prayer becomes now self-activating [PRAYER WITHOUT CEASING]. It is done while the ascetic is working or eating or discussing or while he is in church or even while he is sleeping. "I sleep but by heart waketh" is said in the Holy Scriptures (Song of Songs 5:2).

+ Fifthly. Then one feels a divine soft flame within his soul burning it and making it joyful [LOVE, DEVOTION, WARMTH AND VISIONS OF DIVINE LIGHT]. The grace of Christ lives in the heart. The Holy Trinity is established. "We become the habitation of God, when He lives within us, established in the memory. Thus we become the temple of God when Remembrance of His is not disturbed by earthly cares, and mind is not distracted by unexpected thoughts. Fleeing all that, the Friend of God withdraws into Him, chasing away the passions which invite intemperate thoughts, and occupying himself in a way which leads to virtue." (Saint Basil the Great) Thus he feels the Divine Presence within himself and this grace passes through the body which becomes dead to the world and is crucified [THE NOUS RISES ABOVE BODY-CONSCIOUSNESS DURING CONTEMPLATIVE PRACTICE]. And this is the extremist stage which is sometimes connected with the Vision of the Uncreated Light of the Holy Trinity.

Archimandrite Hierotheos Vlachos
"A Night in the Desert of the Holy Mountain"
Birth of Theotokos Monastery, Levadia, ISBN: 960-7070-04-6

OUR UNIQUE FLAWS

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OUR UNIQUE FLAWS

A water bearer in India had two large pots, each hung on each end of a pole, which he carried across his neck. One of the pots had a crack in it, and while the other pot was perfect and always delivered a full portion of water at the end of the long walk from the stream to the master's house, the cracked pot arrived only half full.

For a full two years this went on daily, with the bearer delivering only one and a half pots full of water in his master's house. Of course, the perfect pot was proud of its accomplishments, perfect to the end for which it was made. But the poor cracked pot was ashamed of its own imperfection, and miserable that it was able to accomplish only half of what it had been made to do.

After two years of what it perceived to be a bitter failure, it spoke to the water bearer one day by the stream. "I am ashamed of myself, and I want to apologize to you."

"Why?" asked the bearer? "What are you ashamed of?"

"I have been able, for these past two years, to deliver only half my load because this crack in my side causes water to leak out all the way back to your master's house. Because of my flaws, you have to do all of this work, and you don't get full value from your efforts," the pot said.

The water bearer felt sorry for the old cracked pot, and in his compassion he said, "As we return to the master's house, I want you to notice the beautiful flowers along the path."

Indeed, as they went up the hill, the old cracked pot took notice of the sun warming the beautiful wild flowers on the side of the path, and this cheered it some. But at the end of the trail, it still felt bad because it had leaked out half its load, and so again it apologized to the bearer for its failure.

The bearer said to the pot, "Did you notice that there were flowers only on your side of your path, but not on the other pot's side? That's because I have always known about your flaw, and I took advantage of it. I planted flower seeds on your side of the path, and every day while we walk back from the stream, you've watered them. For two years I have been able to pick these beautiful flowers to decorate my master's table. Without you being just the way you are, he would not have this beauty to grace his house."

[Commentary]

God calls us not as we should be but as we are. Each of us has our own
unique flaws. We're all cracked pots. If we will allow it, the Lord will use our flaws to bring beauty and grace in service of God and humanity. In God's great economy, nothing goes to waste.

So when you hear God calling you to the tasks He has appointed for you, don't be afraid of your flaws. Acknowledge them, and allow God to take advantage of them, and you, too, can be the cause of beauty in His pathway. Go out boldly, knowing that in our weaknesses, we find His strength. Remember that God doesn't always call the qualified, but He always qualifies the called.

Source for Cracked Pot folk tale is obscure
Commentary by Rev. Fr. John-Brian Paprock
"Healing and Thanksgiving" sermon, November 24, 1999
http://www.angelfire.com/wi/theosis/healing.html

Devotional Thoughts for the feast of Transfiguration 6th Aug 09

2011-06-22T17:46:00.001-05:00

Devotional Thoughts for the feast of Transfiguration 6th Aug 09
Reading: From the Gospel according to St. Luke 9: 27 – 36

Dear and Respected Brethren,

For the last so many centuries we the entire Christendom is using the term “Transfiguration” for the feast described in the above reading from the Holy Scriptures. It is clear that the radical changes noticed by St. Peter, St. John and St. James were not at all due to an effect of the so called Transfiguration. It was a revelation of God’s own nature.

Transfiguration literally means: “Alter form or appearance of”. In the event our Lord was not changing his form or appearance of his physique. He just removed a covering from Him and remained in His true glory and grace. The divine glory and brightness was too hard for the ordinary people to bear with the daily interactions with Him. With this consideration our Lord hid His glory when He incarnated and lived among us. If this argument is acceptable to one and all, a question remains unanswered. “Why did Lord Jesus revealed His original and real glory and glitter?

The answer is very simple. Our Lord’s incarnation itself is to take the entire mankind to have His glory, glitter and brightness. So He wanted to caution us to attempt to grow in spirituality and its perfection, so that we all could inherit his divine qualities and natures. When we all will transfigure, by being in Christ the event will a feast of Transfiguration for the humanity.

Every year we observe and celebrate the feast of Transfiguration on 6th August. The day is inviting each and every one of us to grow to a higher level of spirituality and holiness, so that you and me could inherit the blessing of transfiguration. The actual transfiguration is to take place in the humanity. So let us desire for it and do whatever we could to attain this most blessed experience. While we might attend the Holy Eucharist service on this most important day, let our minds be attracted to the desire to obtain the transfiguration in our lives. Let us make sure that we long to live in Lord Christ, though we accept the Holy mysteries. Let us genuinely long and desire to grow in Lord Jesus and submit ourselves for His entire disposal.

May God bless us all.

Jose Kurian Puliyeril
Kottayam.

Doing the Right Thing

2011-06-22T17:21:00.003-05:00

Doing the Right Thing
Rev. Fr. John-Brian Paprock
Meriter Hospital, Madison, Wisconsin
August 19, 2001
Scripture: Matthew 21:28-32; Philippians 4:8-20

In name of the Father, and the Son and the Holy Spirit.

"Which of the sons did the will of his father?" or to rephrase the question
in modern language, "which of the sons did the right thing?"

Of course, the answer comes quickly and easily to us.

Action speaks louder than words, as the saying goes. The father must have
felt honored by the first son who quickly agreed to the paternal request...
and must have felt disappointed with the second that said he did not want to
help his father. Yet the first son did not follow up on his word, and it was
the second who had regrets then went to follow his father's request without
another thought.

Jesus quickly compares the sons to faithful believers on one hand and
non-believers (e.g. Gentiles, sinners, etc.) on the other. He warns the
faithful believers that the non-believers will be in Heaven, receiving all
the blessings of God, before them. Actions do speak louder than words.

One of the implications is that some of the Gentile and other non-believers
are in fact doing the will of the Father of us all without promising they
would or could.

This reminds me of an idea given to me by a wise Russian monk many years
ago. Everyone, regardless of belief or non-belief, already knows the will
of God. We need to let Christ sort it all out later. Here we are given the
notion that unbelievers will be in heaven. This is a good reminder that
True Christians know that it is great work to focus on following Christ,
being Christian, rather than making sure everyone else is.

WE all know in our hearts the next right thing we need to do in our lives.
We may not like it, perhaps we would prefer that someone else does it, but
we know what it is. You know what that is.

Maybe it is unfinished emotional or family business. Like the first son,
maybe we promised to do something, but did not follow up. Now is the time
to repent, turn our minds to the doing the right thing. We probably do not
need to talk with anyone - we'd probably only make excuses anyway. Let us
just do it - the right thing - the will of God - the call of our hearts.

Sometimes we can be physically or emotionally overwhelmed by the work in
front of us. Perhaps, this is why we put it off. Anxiety, not busy-ness,
is the top reason for procrastination. Procrastination. I have had problems
with procrastination over the years. One time, well actually a few times, I
tried to deal with my procrastination problem. I even tried to get to a
self-help group called Procrastinator's Anonymous. Of course, I was late.
On the door there was a sign that said, "Meeting postponed."

The unique unfolding of each of our lives, the fulfillment of our purpose
and mission in this life, follows the course of our decisions. But our
decisions can become nothing more than stones diverting a stream as it goes
down the mountainside or they can be attempts to stop the water flow. Even
the largest dams do not stop the flow of water. Slow it, divert it, but not
stop it.

We can choose as the second son to do the right thing. We can commit or
re-commit to the doing of God's will in our lives.

Doing the next right thing can be spontaneously given like a light bulb
going on or labored over like the reluctant teenager verbally challenging a
household chore. Regardless, we will be given (or most likely already have)
all the resources and training we need to accomplish the task at hand. If we
did not, we would not be called to act. Sometimes, it means asking for help,
admitting errors, or other seemingly unpleasant doses of humility. Let us
emulate the second son. Regardless of our reasons for balking the first
time, let us not be stubborn in our own will, but give way to the doing of
our Father's will.

Let us look at his epistle lesson to the Philippians for guidance.

4:9 "Those things which you have both learned and received and heard and
seen in me do and the God of peace shall be with you."
4:13 "I can do all things through Christ who strengthens me."
4:19 "My God shall supply all your needs according to His riches in the
glory of Jesus Christ."
4:8 "Finally my brethren...."

May we learn to follow the quiet voice of Christ in our hearts, doing the
right thing, even if our words reject it at first. Lord, be a gentle and
affirming teacher as we listen.

May we become willing children in our Father's kingdom, not just with our
words, but in our actions. Lord, let our actions speak the greater truths
that can not always be spoken.

Amen.

Posted http://frjohbrian.blogspot.com/2009/08/doing-right-thing.html

NEGLIGENCE AND MATURITY

2011-06-22T17:21:00.001-05:00

NEGLIGENCE AND MATURITY

Saying 22:
[Amma Syncletica] also said,
Just as it is impossible to be at the same moment both a plant and a seed, so it is impossible for us to be surrounded by worldly honor and at the same moment bear heavenly fruit.

[commentary]
Most of us are a mosaic of maturity and immaturity. God creates us with wonderful potential: potential that needs tender nurturing and exposure to growth-filled experiences. When we patiently tend to our inner gardens, the seed of spirituality germinates. Growth, maturity, and fruitfulness are the result. Self-defeating, self-deceiving behaviors thwart this seed's attempts to grow, leaving us in stagnating immaturity.

Amma Syncletica consistently rejects worldly recognition. She is concerned that honors given by society may diminish ardent pursuit of the inner journey. Nothing is to detract us from the primacy of Jesus in our lives.

Saying 23:
She also said,
My children, we all want to be saved, but because of our habit of negligence, we swerve away from salvation.

[commentary]
Amma Syncletica is ...concerned about a mature living out of salvation that is serious about following Jesus. Negligence is deceptive, often initially appearing to be 'good.' Seemingly innocuous choices can begin to snowball - we become unaware and inattentive in many ways. This is why we must be watchful and attentive, discerning the direction of our choices.

Sayings of Amma Syncletica of Egypt, 5th Century Saint
Commentary by Laura Swan, OSB
THE FORGOTTEN DESERT MOTHERS, pages 60-61
Paulist Press, New York, 2001

ENTERING INTO THE FLOW OF THINGS

2011-06-22T17:20:00.001-05:00

ENTERING INTO THE FLOW OF THINGS

At the same time "pleasing" can only be in a personal relation between
persons. So if we can express the sharing of the Divine Life as being, in a sense, an entering into the flow of things, into the Tao of things. Yet, it must be then understood that this fundamental Tao is of love between persons. This flow of things is fulfilled in the offspring of self to, in and with God.

Taking as I have here the theme.. that is Life itself whose sharing between creator and creature is Theosis, it becomes clear that this is more than a subjective and inner relationship. Theosis then is also that sense of the universe as moving towards an end and fruition which some, perhaps particularly in the Eastern Church, call the Transfigured Cosmos. It also must be in the transformation and transfiguration of social life, in the service of the needy, and in the disclosure of community as the mystery of human personhood. In all aspects, Theosis is the opening out of the Divine in and through the shared Life. To focus solely on any one aspect (whether ascetical inner search or social action) must risk.. losing dimensions of Theosis as well as of Life itself.

In this perspective Theosis appears as the philosopher's stone, the
convergence and full valuation of all things, individuals, societies, worlds within the acceptance of shared Life.

Bishop Seraphim Joseph Sigrist
Retired bishop of Sendai, Japan
"L'Chaim, Theosis as Life"
BECOMING DIVINE - Essays on Theosis in Honor of Father Alexander Men
Editor, Bishop Seraphim Joseph Sigrist, Copyright 2007, page 10

THE INNER STREAM OF LIFE

2011-06-22T17:19:00.003-05:00

THE INNER STREAM OF LIFE

THEOSIS [..] is a word beloved of many of the Greek Fathers which, when put into English as 'Deification' or 'Divinization,' still is not simple to grasp. It opens out historically from the Biblical idea that the destiny of humanity is to share the life of God, to be "partakers of Divine nature" in St. Peter's expression; to be "changed into the same image [of God] from glory to glory" as St Paul said. St. Paul also, in saying that the whole universe awaits the full coming of age of humanity, suggests that Theosis goes beyond the individual and is inseparable from the ends of all things and all the worlds.

It is then such a large subject that it can be entered from almost any
point, but clearly one aspect of the question is that of the inner life of each of us in relation to God... Though we do not know ourselves, in the end one can aspire to please God, and "I believe that the desire to please you in fact pleases you." {Merton]

Now this raises the question of why our aspiration to please God should in fact please Him. It cannot be that the Deity is like some vain potentate wishing to hear flattery from his subjects. Rather it must be that praise, thanksgiving, acknowledgement, or Eucharist, if you will, are pleasing to God because they are what Life is made up of; praise is the inner stream of life of all the worlds, and God is pleased because in entering the stream of seeking to please and to praise we are entering what is His very own life, than which there is no other, the life of the One who, after each day of creation and each moment, says "it is good," Himself the maker within the stream of praise.

Bishop Seraphim Joseph Sigrist
Retired bishop of Sendai (Japan)
"L'Chaim, Theosis as Life"
Preface to the papers of the Alexander Men meetings
New York, July 20-24, 2007
From: BECOMING DIVINE - Essays on Theosis in Honor of Father Alexander Men
Editor, Bishop Seraphim Joseph Sigrist, Copyright 2007, pages 9-10

THE INNER MAN AND THE OUTER MAN

2011-06-22T17:18:00.000-05:00

THE INNER MAN AND THE OUTER MAN

...[The] material man, who is also called the outer man, has food and drink related to his nature, specifically corporeal and earthly.

And in a similar way, the spiritual man, who is called the inner man, also has his own food, that living bread which came down from heaven (cf. Jn. 6:33, 41). And his drink is from the water which Jesus promised when He said, "Whoever drinks of the water that I shall give him will never thirst" (Jn. 4:14).

And so through everything a similarity of designations is applied according to each of the men [inner and outer]; but the special properties of each of them are distinguished from one another and kept separate.

Corruptible things are granted to the corruptible man, but incorruptible things are set forth for the incorruptible man.

Because of this it happens that certain of the simpler Christians, since they do not know how to distinguish and to keep separate what in the divine Scripture must be allotted to the inner man and what to the outer man, misled by the similarities in the designations, have turned themselves to certain foolish stories and vain fictions, so that even after the resurrection they believe that corporeal food must be used and drink taken not only from that true Vine which lives forever, but also from vines and fruits of wood (cf. Jn. 15:1).

ORIGEN
Early 3rd Century
"Commentary of the Song of Songs"
P 222, Origen: An Exhortation to Martyrdom, Prayer and Selected Works
The Classics of Western Spirituality Library Series, Paulist Press, New York 1979

FREEDOM IS THE TRANSCENDENT

2011-06-22T17:14:00.001-05:00

FREEDOM IS THE TRANSCENDENT

The biggest enemies of freedom are not always external; they are more often internal to the person as well as to the community.

A person who has not by discipline trained himself or herself to be free from internal constraints like drives, passions, hidden motives, and lack of integrity, can never be considered genuinely free.

True freedom is not just a lack of external constraint or alien domination; it is the capacity to be creative of the good without being constrained to so or not to do so.

To be genuinely free is to desire and will the good, know the good and do the good, not for any other purpose than that it is the good. Such freedom is vested jointly in the person and in the community, simultaneously.

Neither the person nor the community can be really free, until it has be discipline ironed out also the internal constraints within the person and the society that prevent it from desiring the good, knowing the good and doing the good.

Freedom, in fact, is genuine, free, creative love that freely gives itself for others without seeking anything in return. Freedom is not doing what pleases oneself; it is creatively doing that which is good without internal or external constraint either within or without the person and the community.

Freedom needs power to create; that power can be scientific-technological, social-structural, political-economic, or prayerful-meditational; but it is always disciplined power, whether it be the power of persons, groups, corporations, or communities.

In fact, freedom is the transcendent. Only the transcendent is genuinely free, unconstricted, freely willing and achieving the good.

It is through the practice of genuinely creative freedom that the
transcendent is best experienced... This wider sense of freedom [...] needs to be reinstated today.

True freedom always include the ability to do that which is evil or not good, but also the disciplined capacity not to use that ability.

METROPOLITAN PAULOS MAR GREGORIOS
"A Light Too Bright: The Enlightenment Today" page 235
State University of New York Press, 1992

GIFT AND ACCOMPLISHMENT

2011-06-22T17:12:00.001-05:00

GIFT AND ACCOMPLISHMENT

I know that the beauty I aim at in the garden lies hidden within the innate potentiality of the earth and the seeds that the sun and the rain bring to life...

Alas, the garden has taught me that beauty is both gift and accomplishment. As gift, I accept it humbly and without pride, gratefully and not greedily. As gift, beauty comes from above and beyond my poor power to bring it into existence or to experience it. St. Ephrem writes:

Paradise has...clothed itself
in terms that are akin to you;
[but] it is not because it is impoverished
that it has put on your imagery;
rather, your nature is far too weak
to be able
to attain to its greatness,
and its beauties are much diminished
by being depicted in the pale colors
with which you are familiar.
(Hymns on Paradise, 11:7)

Yet Paradise, Ephrem insists, is not so far distant from us that we cannot approach it. Indeed, we draw nearer to it with each and every effort to make our own selves and the world around us beautiful. Beauty in this fallen world is like the sun hidden behind a cloud. Our ruined "eyes" see just the shadow of its brightness. When, however, we are transformed by our love for it, beauty illumines our whole being, much as on Mount Tabor the bright glory of God enveloped Peter, James, and John.

In the Kingdom of heaven, light, life, and beauty are one. Light engenders life in the garden and beauty everywhere. From the Father of Light issues the Spirit, who gives Life and the Only-Begotten, who is Beauty itself. The Three are One God.

Light of Light, very God of very God...
From Whom all things came into being.
(Nicene Creed)

Vigen Guroian
The Fragrance of God, pp 85-87
2006 Wm. B. Eerdmans Publishing, Grand Rapids, Michigan
050809

GIFT OF TIME

2011-06-22T17:11:00.001-05:00

GIFT OF TIME

As Christians, we have been handed the gift of time for one major purpose: to create new things in our lives for God. Yet too often, like everyone else in our secularized culture, we don't see time as an opportunity for creation. Rather, we see it as something to be measured mechanically or used up by a clock.

But from God's perspective, time is never self-limiting, never measured entirely by minutes, hours and days. Instead, time always has an eternal dimension. St. John underlines this fact when he says in the first verse of his Gospel, "In the beginning was the Word..." Those are frightening words because they emphasize to us our limited natures in the face of God's limitless reality.

Who, after all, can locate "the beginning"? Yet as human beings, we're always trying to understand, define, and control our time. In our own little worlds, we try to be gods who know exactly when something is going to happen, when it will begin, and when it will end. But when we fall into this trap, we become the slaves rather than the masters of time.

Too often, we fail to put God in charge of our daily schedules and our various responsibilities, so that he can show us how best to use creatively the time he's given us. We may devote many minutes and sometimes hours to setting up our schedules and filling in our daily appointment diaries. For a time, we may even seem to get things organized in this way. But in fact, more often than not, we lose our creative edge in the process.
...

Our time,then, is not a mere succession of events. It's not a series of projects and responsibilities that we are supposed to compress and streamline according to some human preconceptions. Nor is time a vacuum to be filled by any sort of whimsical activity. Rather, time is God's gift to us. It is he - not others or ourselves - who has the authority to determine how the minutes and hours of our lives can be best used.

If we allow others to dictate the way our time will be used, or if we try to assume complete control over the schedule ourselves, we're sure to face frustration and failure. But if we allow God to help us "redeem the time," as St Paul puts it in his letter to the Colossians, we'll find ourselves becoming more creative. We'll also experience greater satisfaction as we move through our daily tasks; and we'll find the quality of our work improving.

In short, we must become more aware of God's eternal presence in every hour and minute of each day. That's the true test of time in our lives.

Archbishop Iakovos
Faith For A Lifetime: A Spiritual Journey, pp. 84, 87
Doubleday 1988
050909

TRANSFIGURING THE CHAOS AND DEFORMITY

2011-06-22T17:10:00.005-05:00

TRANSFIGURING THE CHAOS AND DEFORMITY

If we modern people thought of our world as a garden, if we gardened more, then I think all the other creatures and things that grow in the ground would be so much better off. Beauty CAN save the world! But that depends on how much we love beauty and seek it in our lives.

Gardening in not only making the world around us beautiful once more by letting beauty transform us. Gardening grows from our deep longing for salvation, so that beauty fills our lives. "Beauty," writes Berdyaev (The Destiny of Man), "is God's idea of the creature, of man and of the world... The transfiguration of the world is the attainment of beauty."

In my garden, I take hope from Jesus' promise to the repentant thief on the cross that he will be with his Lord in Paradise. I know that the sweat of my brow and tears of penance bring Paradise near in my backyard. For a garden is a profound sign and deep symbol of salvation, like none other, precisely because a garden was our first habitation, and God has deemed it to be our final home. Beauty is the aim of life. God imagined it so. God spoke the Word, and his invisible Image of Beauty became a visible garden. "The fertility of the earth is its perfect finishing," writes St Basil of Caesarea, "growth of al kinds of plants, the upspringing of tall trees, both productive and sterile, flowers' sweet scents and fair colors, and all that which...came forth from the earth to beautify her, their universal Mother" (from Hexaemeron, homily 2).

Beauty will transfigure the chaos and deformity of our wounded world into the peace and harmony of a cosmos that God, from the beginning, proclaimed to be good and beautiful.

Vigen Guroian
The Fragrance of God, pp 84-85
2006 Wm. B. Eerdmans Publishing, Grand Rapids, Michigan
050809

VISION THAT BECKONS

2011-06-22T17:10:00.002-05:00

VISION THAT BECKONS

...the Holy Spirit of God has been at work in the whole creation from its very inception, and is still at work, not just in the Church, but in the whole universe, bringing it to fulfilment according to God’s plans; that I can trust the Triune God to fulfill the created order according to His plans, despite many apparent failures and regressions I am privileged to be initiated, by baptism-chrismation into the great mystery of the universe as God guides it to its destiny.

The vision that beckons defies human word and concept. The mind cannot envision what God has set in store for creation. The destiny is good without mitigation, pure joy in love, peace in community with all, ecstasy without triumph, sweeter than anything our mind and senses can now enjoy. The human mind can neither conceive of nor imagine what God has set in store for us and for all creation. Our fantasy and our imagination cannot soar so high. Even when we finally experience it, it will beyond all language and concept.

It is the Spirit that assures me of this. And the Spirit leads me there. That Spirit, we have a foretaste. The reality will surpass all present hope and human expectation.

Glory be to the Father, and to the Son, and to the Holy Spirit one true God, for ever and ever. Amen.

from the autobiography:
Love's Freedom, The Grand Mystery
by Metropolitan Paulos Mar Gregorios
source: http://www.geocities.com/gregorianstudycircle/My_Vision.html
050109

SUPPLICATION TO THE HOLY SPIRIT

2011-06-22T17:09:00.002-05:00

SUPPLICATION TO THE HOLY SPIRIT
A Syriac Prayer

O Thou Divine Comforter and Advocate, Spirit of Truth, Treasure-house of Goodness, and Fountain of Life. Thou who dost apportion gifts and give talents from above; come and dwell in us, and cleanse us thoroughly, O Lord.

Create a clean heart in us and renew a right spirit within us, even the spirit of temperance and purity, of righteousness and true holiness; the spirit of wisdom and understanding, even the spirit of strength and firm purpose; the spirit of knowledge and the awe of God.

Be with us and be our guide and leader, strengthening us and aiding us at all times. O Spirit of Holiness, full of mercy and goodness, grant our tears to flow and cleanse our hearts.

Do Thou take up Thy dwelling within us.

Touch our hearts with the fire of Thy love, O God, and refresh and revive us in all good works that we may live in Thee forever and ever.

Amen.

from The Golden Key to Divine Worship
by Mar Severius Ephrem Barsoum
Archdiocese of the Syriac Orthodox Church, 1961
042909

KNOWING GOD'S WILL

2011-06-22T17:08:00.003-05:00

KNOWING GOD'S WILL

If you want to know what is meant by "God's will", this is one way to get a good idea of it. "God's will" is certainly found in anything that is required of us in order that we may be united with one another in love. ...Everything that is demanded of me, in order that I may treat every other person effectively as a human being, "is willed for me by God under the natural law." ...I must learn to share with others their joys, their sufferings, their ideas, their needs, their desires. I must learn to do this not only in the cases of those who are of the same class, the same profession, the same race, the same nation as myself, but when those who suffer belong to other groups, even to groups that are regarded as hostile. If I do this, I obey God. If I refuse to do it, I disobey Him. It is not therefore a matter left open to subjective caprice.

Thomas Merton
New Seeds of Contemplation
New York: New Directions Press, 1961; p 76-77
(with appreciation to Jim Forest, Orthodox Peace Fellowship)
042209

BENEFITS OF STRUGGLING

2011-06-22T17:08:00.000-05:00

BENEFITS OF STRUGGLING
A Story

A man found a cocoon of a butterfly. One day a small opening appeared, he sat and watched the butterfly for several hours as it struggled to force its body through that little hole.

Then it seemed to stop making any progress. It appeared as if it had gotten as far as it could and it could go no farther. Then the man decided to help the butterfly, so he took a pair of scissors and snipped off the remaining bit of the cocoon. The butterfly then emerged easily.

But it had a swollen body and small, shriveled wings. The man continued to watch the butterfly because he expected that, at any moment, the wings would enlarge and expand to be able to support the body, which would contract in time.

Neither happened!

In fact, the butterfly spent the rest of its life crawling around with a swollen body and shriveled wings.

It never was able to fly.

What the man in his kindness and haste did not understand was that the restricting cocoon and the struggle required for the butterfly to get through the tiny opening were God's way of forcing fluid from the body of the butterfly into its wings so that it would be ready for flight once it achieved its freedom from the cocoon.

Sometimes struggles are exactly what we need in our life. If God allowed us to go through our life without any obstacles, it would cripple us. We would not be as strong as what we could have been.

And we could never fly.

Author unknown (as retold by Fr. William)
041909

Lessons from Alexander the Great

2011-05-31T13:29:00.001-05:00

Alexander, after conquering many kingdoms, was returning home. On the way,
he fell ill and it took him to his death bed. With death staring him in his
face, Alexander realized how his conquests, his great army, his sharp sword
and all his wealth were of no consequence. He now longed to reach home to
see his mother's face and bid her his last adieu. But, he had to accept the
fact that his sinking health would not permit him to reach his distant
homeland.

So, the mighty conqueror lay prostrate and pale, helplessly waiting to
breathe his last. He called his generals and said, "I will depart from this
world soon, I have three wishes, please carry them out without fail."

With tears flowing down their cheeks, the generals agreed to abide by their
king's last wishes.

"My first desire is that", said Alexander, "my physicians alone must carry
my coffin."

After a pause, he continued, "Secondly, I desire that when my coffin is
being carried to the grave, the path leading to the graveyard be strewn with
gold, silver and precious stones which I have collected in my treasury."

The king felt exhausted after saying this. He took a minute's rest and
continued.

"My third and last wish is that both my hands be kept dangling out of my
coffin."

The people who had gathered there wondered at the king's strange wishes. But
no one dared bring the question to their lips.. Alexander's favorite general
kissed his hand and pressed them to his heart. "O king, we assure you that
your wishes will all be fulfilled. But tell us why do you make such strange
wishes?"

At this Alexander took a deep breath and said: "I would like the world to
know of the three lessons I have learned...

1. "I want my physicians to carry my coffin because, people should realize
that no doctor can really cure any body. They are powerless and cannot save
a person from the clutches of death. So let not people take life for
granted.

2. "The second wish of strewing gold, silver and other riches on the way to
the graveyard is to tell People that not even a fraction of gold will come
with me. I spent all my life earning riches but cannot take anything with
me. Let people realize that it is a sheer waste of time to chase wealth.

3. "And about my third wish of having my hands dangling out of the coffin, I
wish people to know that I came empty handed into this world and empty
handed I go out of this world".

With these words, the king closed his eyes. Soon he let death conquer him
and breathed his last.

From: M. Nawaz
Source: apocryphal

Abba Macarius Defeats the Devil

2011-05-27T17:43:00.001-05:00

When Abba Macarius was passing one time through the wadi to his cell, carrying some palm branches, the devil met him on the path with a scythe. He tried to strike Abba Macarius but was unable to, and said to him, "You are powerful, Macarius! I can't do anything against you! Look - what you can do, I can do too: you fast and I don't eat anything at all; you keep vigil and I don't sleep at all. There is only one thing are which you're better than me."

Abba Macarius said to him, "What is that?"

The devil said to him, "It's your humility. On account of your humility, there is nothing I can do to you."

And when the saint stretched out his hands, the demon disappeared and Abba Macarius continued on his way, giving glory to God.

from

St Macarius the Spiritbearer

Coptic Texts Relating to Saint Macarius the Great

Translated by Tim Vivian

SVS Press 2004

Explaining Our Relationship with God

2011-05-25T11:20:00.000-05:00

Explaining Our Relationship with God

Posted: 05/22/11 11:23 AM ET

Roya R. Rad, MA, PsyD

Transpersonal and positive psychologist

http://www.huffingtonpost.com/roya-r-rad-ma-psyd/can-psychology-explain-go_b_863589.html

Can psychology explain God?

The need to know a higher being that some of us call God has been a long lasting one. It does not seem to go away but only gets more profound. What we call this higher being -- God, Allah, the all-powerful, the first being, the wholeness or the lord -- is not the concern but, instead, how we define and relate to it.

Going back to the concept of God and how psychology might explain it -- It does not seem that psychologists can claim to have or will be able to explain God entirely. They need other areas of science and research to come together with wisdom to be able to give us a concept that we can grasp and practice. A concept that diminishes the sense of uncertainty about the truth. All scientists, whether physicists, astronomers, statisticians or biologists, can each act as a piece of the puzzle to bring more understanding by providing information. Psychologists can add to this information and encourage people to apply it by encouraging them to self reflect, become self-aware and self-develop. This being needs a totalistic explanation that only comes with collaboration.

The process of knowing and connecting with a God or spirituality seems to be a type of schooling which has distinct stages. As we move forward with these stages, our definition of what it means to be spiritual or religious redefines itself and expands. These spiritual stages are similar to Maslow's stages of self-growth but are also a more transparent form of Maslow's hierarchy.

One stage is not better than the other -- we all can get to the top by going through the bottom, and it is just the matter of being aware that there is a top and then by moving forward by making a conscious choice. Here are the stages of spirituality or religiousness:

1) A God that helps with physiological needs: At this basic stage we need a God to help us with our basic needs mostly physiological ones for survival. We pray to gain rewards of having enough food and water. There is usually a basic concept of heaven and hell attached which is a reflection of our motivating force in life (to have enough to survive). Heaven being a good place with plenty of food and drink and hell being a place of deprivation. So, we need God to make sure our basic needs are met through the eternity. At this stage, there is likely to be an anxious attachment to God which may be based on a sense of fear rather than love.

2) A God that makes us feel safe: At this stage people have a need for a God to feel safe and secure. If they have enough food and drink and those basic needs are taken care of, then safety becomes important. People want to feel like they are safe and something is protecting them personally, financially and health wise. They want to feel safe against accidents in life, here and eternally.

3) A God that gives us a sense of love and belonging: At this stage, after basic survival and safety needs are met, comes a need to have a God that gives us love and a feeling of belonging to something beyond this limited humanness. Humans have a need to feel like they belong to something bigger, that they are internally accepted, and to feel like they are loved. They do not want to feel lonely and they want reassurance that even after they die, there is something to which they can be attached.

4) A God that helps with self esteem needs: At this stage, humans feel content with their basic survival, safety, and belonging needs and now find a need to be unconditionally valued. They feel like they need to make some changes to get some higher being's recognition by contributing something good to the society. The reward for them is a feeling that something higher than them is recognizing them as being valuable.

5) A desire for God because of self-actualization: At this stage, the process of getting to know God becomes more personal and is based on a sense of individuality. At this stage, people do not want to be followers but to learn from their environment, gather information and knowledge based on facts and apply those to their uniqueness to get to a place of contentment. The person at this stage may become creative, a sense of creativity that brings something positive to this world and is meaningful. Also, people have peak experiences of connecting to something bigger, have a composed present, have a more efficient perception of reality and are comfortable with how it is unfolding rather than resisting it. They can accept good and bad, high and low, and are aware of the difference; they are accepting of self, others and connect to nature; they take responsibility for their actions; are moderately spontaneous and like simple things; have an evolved rational side and a fully functioning intuitive side. These individuals pause and then respond to their emotions, try not to hurt others intentionally; are honest; productive; and work to alleviate problems. It seems that in this era, about 1-2 percent of the population are getting to this stage, even though we all have the potential to do so but somehow get stuck at the lower ones.

6) A natural God inside and out because of self-transcendence: This is the final stage of a true spirituality. This is when the person feels like he is connected with a whole being and is living his life from a deeper place of being. A place including all but not limited to one aspect of life. This is more of a global soul and beyond. Many of who we consider prophets were highly evolved beings who reached this stage. It seems that in this era of life, less than 1 percent of the population gets here. Some of the characteristics of this stage are: continues peak experiences which create a sense of peace with life with all its ups and downs, speaking more easily and the language of poetry and mysticism becomes more easily comprehensible. People who reach this stage can find the positive in everything, are meta-motivated internally, are into wholeness, truth, beauty, goodness and unity as their source of motivation; they seem to recognize each other and connect flawlessly; they are more responsive to inner and outer beauty and see it in all; they function more globally; they are innovators; are composed, and are post conventional (having gone through all of Kohlberg's moral development stages), have a healthy and balanced life style, and are connectors.

At the end, it is important to remember that the higher stages include all the lower ones and going back and forth is natural.

* * * *

Author: Roya Rohani Rad, MA, PsyD
Self Knowledge Base & Foundation
A non profit dedicated to public education
www.SelfKnowledgebase.com

Idol Thoughts on a Summer Day

2011-05-11T14:45:00.001-05:00

Idol Thoughts on a Summer Day

by Rev. Fr. John-Brian Paprock
Holy Transfiguration Mission, Madison, Wisconsin USA - Summer 2004

In Holy Orthodoxy, salvation (theosis) is a process. It is not automatic. It is not magical. It is something we work out in cooperation with God through our free will. By choosing the process, we enter into a struggle.

According to the Fathers of the Church, there are two aspects to the process
of theosis/salvation:

- Cleansing of passions – putting off the old (lower) man
- Winning of virtues – putting on the new (higher) man
- St. Paul talks of “dying to self, that Christ may live in us.” (Also Colossians 3:9-10; Ephesians 4:22-24)

So then, what is the main obstacle in our way of spiritual progress?

Sin! Not just the big moral stuff, but all of it; anything that takes us from being with God, from working out of our salvation with fear and trembling.

In the ten commandments, the very first is: Thou shalt have no other gods before me. It is the first because the most prevalent sins come from breaking this commandment. This is the travesty of idolatry. Most assume it is the worshipping false gods or idols, particularly those of statues, made from the materials of the earth. It is this, but much more than this. Anything we place in front of God, before our worship of Him, must be seen as an idol. Our maintenance of these "priorities" "distractions"
"pleasures" (or whatever we wish to call them) above the maintenance of a Godward life is the same as idolatry. Idolatry is a distortion of the proper relationship with the Triune Godhead.

The prevalent list of "seven deadly" sins can be seen in this light:
1. Pride – idolatry of self, distortion of self-esteem
2. Envy – idolatry of others, distortion of discernment and admiration
3. Coveting – idolatry of things, distortion of temporal ownership
4. Greed – idolatry of wealth/money, distortion of generosity
5. Lust – idolatry of sexual expression/passion, distortion of fruitfulness
6. Gluttony – idolatry of food, distortion of healthy consumption,
temperance
7. Sloth – Idolatry of leisure - distortion of needful rest

We need to get things into proper perspective. We need to be actively honest, searching for the truth, proving all things. We need to dispense with the works of evil in our lives - and then put off the old again until it stays off. We need to keep putting on the new given us from Holy Baptism until it stays on. Christ will be our guide and guardian. If we ask for His help and angels will rush to our side.

It may be helpful to examine the proper nature of self so that we do not bear the sin of pride; the proper manner of admiration so that do not envy. We need to examine our property, our wealth, and our attachment to it, realizing from whence it came and where it will end. We need to understand the fullness of healthy relations and family fruitfulness. We need to care for our bodies properly with healthy foods, exercise and rest.

We need to know the proper ways of being in this world so that we do not withhold the love that Christ has already been given to us. Often we think that sin is related to harming others and when we sin we withhold God's love from them - this is Truth! But the greatest commandment testifies that we must love God with all our minds, heart and souls and our neighbor as ourselves. So, when we sin, we withhold God's love from ourselves and then we cannot love others in the true way - this is how we truly harm others by harming ourselves.

Let us move from sinful ways continually. Let us embrace holy, virtuous and loving acts instead. We know that cannot do this without divine intervention. So, we must ask Christ for His love and mercy through confession and repentance. In this action of request, this humility of honest reflection and intention, we defeat the devil and we embark upon the journey of salvation, the process of theosis, the way of Christ.

And when we fall again, let us ask again for His love and mercy and let us rise from the dead, putting off the lower man and putting on the higher - until that day when we have not only worked out our own purification, but have saved thousands around us by our example along the way. We do not need to know how we may be reaching them or who among those that we encounter will be touched by our efforts - only that God will recognize their inner movement toward Him because of us.

Without this two-fold effort of putting off sin and embracing Godliness, we are left in the quagmire and whirlpools of earthly life that will lead to only one conclusion - death. Too dramatic for your case? If you believe it is not that bad - do you wish to be in such dire straits at a later date? How much further do you think you can go before you are stuck? How far from God does one have to be in order to be separated from Him?

Lord, have mercy. Lord, have mercy. Lord, have mercy.

If you wish to leave the idols of your life and embrace the True Way of the New Life in Christ, contact your local church. Have courage, for Christ has overcome the world and, once we have begun the process, started on the Way, He will never leave nor forsake us - no matter how many times we turn our backs on Him. We need only turn back again (repent) to live!

If you liked this, several pastoral books by Fr John Brian are available: http://stores.lulu.com/transfiguration

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swap anger for joy

2011-05-04T14:15:00.001-05:00

Sinit Ghebrehiwet sent this:

You've probably heard the old saying, "Don't get mad, get even." Well, here's some good advice for you: Don't do either. Anger robs people of the joy of the Christian life. On the other hand, being quick to forgive will help you defeat those angry feelings. Ask GOD for His strength to swap your anger for His joy.

Holy Bible Verses: " My dear brothers, take note of this: Everyone should be quick to listen, slow to speak, and slow to become angry, for man's anger does not bring about the righteous life that GOD desires." James 1:19-20

"Do not associate with a man given to anger; or go with a hot-tempered man, or you will learn his ways and find a snare for yourself." Proverbs 22:24-25

Life Lesson: For every minute you are angry you lose sixty seconds of happiness. (Ralph Waldo Emerson)✝✝✝

THE WORLD AS SACRAMENT

2011-05-04T14:04:00.001-05:00

In its foremost symbol, the Nicene-Constantinopolitan Creed, the Orthodox
Church confesses "one God, maker of heaven and earth, and of all things
visible and invisible." From this fundamental principle and declaration of
faith, the Orthodox Church articulates the concept of cosmic
transfiguration, especially through its hymnography.

The Feast of Christ's Transfiguration on August 6th highlights the integral
connection between metamorphosis and theophany, extending the divine light
and transformative power to all creation:
"Today, on Mt. Tabor, in the manifestation of your light, O Lord, You were
unaltered from the light of the unbegotten Father. We have seen the Father
as light, and the Spirit as light, guiding with light the entire creation."

And the Feast of our Lord's Baptism on January 6th proclaims:
"The nature of waters is sanctified, the earth is blessed, and the heavens
are enlightened . so that by the elements of creation, and by angels, and by
human beings, by things both visible and invisible, God's most holy name may
be glorified."

The breadth and depth of the Orthodox cosmic vision implies that humanity is
a part of a "theophany," which is always greater than any single individual.
As St. Maximus states: "Human beings are not isolated from the rest of
creation. They are bound by their very nature to the whole of creation."
Thus, in The Brothers Karamazov, Dostoevsky urges:
"Love all God's creation, the whole of it and every grain of sand. Love
every leaf, every ray of God's light. Love the animals, love the plants,
love everything. If you love everything, you will perceive the divine
mystery in things."
[...]

On the sixth day of creation, God created man and woman in His divine image
and likeness. Yet, what most people overlook is that the sixth day is not
dedicated to the formation of Adam alone. That sixth day was shared with
"living creatures of every kind; cattle and creeping things and wild animals
of the earth." (Gen. 1.24) This close connection between humanity and the
rest of creation is a powerful reminder of our intimate relationship with
the environment. While there is undoubtedly something unique about our
creation in God's image, there is more that unites us than separates us, not
only as human beings but also with creation. It is a lesson we have learned
the hard way in recent decades.

The saints of our Church understood this well. They knew that a person with
a pure heart was able to sense the connection with the rest of creation,
including the animal world. The connection is not merely emotional; it is
profoundly spiritual, providing a sense of continuity and community as well
as an expression of identity and compassion with all of creation. One may
recall St. Seraphim of Sarov feeding the bear in the forests of the north.

As Abba Isaac of Nineveh observed:
"A merciful heart burns with love for all creation: for human beings, birds,
beasts, even demons - for all God's creatures. When it recalls these
creatures, it is filled with tears. An overwhelming compassion makes the
heart grow small and weak, and it cannot endure to hear or see any
suffering, even the slightest pain, inflicted upon any creature."

Patriarch Bartholomew
THE WORLD AS SACRAMENT
The Theological and Spiritual Vision of Creation
May 26, 2010
http://www.mospat.ru/en/2010/05/26/news19252/

10 Spiritually Transmitted Diseases

2011-04-15T14:39:00.000-05:00

10 Spiritually Transmitted Diseases

http://www.huffingtonpost.com/mariana-caplan-phd/spiritual-living-10-spiri_b_609248.html

Mariana Caplan, Ph.D. http://www.huffingtonpost.com/mariana-caplan-phd
Author, Eyes Wide Open: Cultivating Discernment on the Spiritual Path
Posted: June 15, 2010

It is a jungle out there, and it is no less true about spiritual life than any other aspect of life. Do we really think that just because someone has been meditating for five years, or doing 10 years of yoga practice, that they will be any less neurotic than the next person? At best, perhaps they will be a little bit more aware of it. A little bit.

It is for this reason that I spent the last 15 years of my life researching and writing books on cultivating discernment on the spiritual path in all the gritty areas--power, sex, enlightenment, gurus, scandals, psychology, neurosis -- as well as earnest, but just plain confused and unconscious, motivations on the path. My partner (author and teacher Marc Gafni) and I are developing a new series of books, courses and practices to bring further clarification to these issues.

Several years ago, I spent a summer living and working in South Africa. Upon my arrival I was instantly confronted by the visceral reality that I was in the country with the highest murder rate in the world, where rape was common and more than half the population was HIV-positive -- men and women, gays and straights alike.

As I have come to know hundreds of spiritual teachers and thousands of spiritual practitioners through my work and travels, I have been struck by the way in which our spiritual views, perspectives and experiences become similarly "infected" by "conceptual contaminants" -- comprising a confused and immature relationship to complex spiritual principles can seem as invisible and insidious as a sexually transmitted disease.

The following 10 categorizations are not intended to be definitive but are offered as a tool for becoming aware of some of the most common spiritually transmitted diseases.

1. Fast-Food Spirituality: Mix spirituality with a culture that celebrates speed, multitasking and instant gratification and the result is likely to be fast-food spirituality. Fast-food spirituality is a product of the common and understandable fantasy that relief from the suffering of our human condition can be quick and easy. One thing is clear, however: spiritual transformation cannot be had in a quick fix.

2. Faux Spirituality: Faux spirituality is the tendency to talk, dress and act as we imagine a spiritual person would. It is a kind of imitation spirituality that mimics spiritual realization in the way that leopard-skin fabric imitates the genuine skin of a leopard.

3. Confused Motivations: Although our desire to grow is genuine and pure, it often gets mixed with lesser motivations, including the wish to be loved, the desire to belong, the need to fill our internal emptiness, the belief that the spiritual path will remove our suffering and spiritual ambition, the wish to be special, to be better than, to be "the one."

4. Identifying with Spiritual Experiences: In this disease, the ego identifies with our spiritual experience and takes it as its own, and we begin to believe that we are embodying insights that have arisen within us at certain times. In most cases, it does not last indefinitely, although it tends to endure for longer periods of time in those who believe themselves to be enlightened and/or who function as spiritual teachers.

5. The Spiritualized Ego: This disease occurs when the very structure of the egoic personality becomes deeply embedded with spiritual concepts and ideas. The result is an egoic structure that is "bullet-proof." When the ego becomes spiritualized, we are invulnerable to help, new input, or constructive feedback. We become impenetrable human beings and are stunted in our spiritual growth, all in the name of spirituality.

6. Mass Production of Spiritual Teachers: There are a number of current trendy spiritual traditions that produce people who believe themselves to be at a level of spiritual enlightenment, or mastery, that is far beyond their actual level. This disease functions like a spiritual conveyor belt: put on this glow, get that insight, and -- bam! -- you're enlightened and ready to enlighten others in similar fashion. The problem is not that such teachers instruct but that they represent themselves as having achieved spiritual mastery.

7. Spiritual Pride: Spiritual pride arises when the practitioner, through years of labored effort, has actually attained a certain level of wisdom and uses that attainment to justify shutting down to further experience. A feeling of "spiritual superiority" is another symptom of this spiritually transmitted disease. It manifests as a subtle feeling that "I am better, more wise and above others because I am spiritual."

8. Group Mind: Also described as groupthink, cultic mentality or ashram disease, group mind is an insidious virus that contains many elements of traditional co-dependence. A spiritual group makes subtle and unconscious agreements regarding the correct ways to think, talk, dress, and act. Individuals and groups infected with "group mind" reject individuals, attitudes, and circumstances that do not conform to the often unwritten rules of the group.

9. The Chosen-People Complex: The chosen people complex is not limited to Jews. It is the belief that "Our group is more spiritually evolved, powerful, enlightened and, simply put, better than any other group." There is an important distinction between the recognition that one has found the right path, teacher or community for themselves, and having found The One.

10. The Deadly Virus: "I Have Arrived": This disease is so potent that it has the capacity to be terminal and deadly to our spiritual evolution. This is the belief that "I have arrived" at the final goal of the spiritual path. Our spiritual progress ends at the point where this belief becomes crystallized in our psyche, for the moment we begin to believe that we have reached the end of the path, further growth ceases.

"The essence of love is perception," according to the teachings of Marc Gafni, "Therefore the essence of self love is self perception. You can only fall in love with someone you can see clearly--including yourself. To love is to have eyes to see. It is only when you see yourself clearly that you can begin to love yourself."

It is in the spirit of Marc's teaching that I believe that a critical part of learning discernment on the spiritual path is discovering the pervasive illnesses of ego and self-deception that are in all of us. That is when we need a sense of humor and the support of real spiritual friends. As we face our obstacles to spiritual growth, there are times when it is easy to fall into a sense of despair and self-diminishment and lose our confidence on the path. We must keep the faith, in ourselves and in others, in order to really make a difference in this world.

Adapted from Eyes Wide Open: Cultivating Discernment on the Spiritual Path (Sounds True)

Orthdox Prayers for the Sick

2011-04-08T20:59:00.000-05:00

Troparion Tone 4

O Christ, Who alone art quick to help, show from on high a speedy visitation to Thy suffering servant. Deliver him from all illnesses and bitter pains, and raise him up to praise and glorify Thee unceasingly, through the intercessions of the Mother of God, O only Lover of men.

+ + +

O Physician of souls and bodies, with compunction and contrite hearts we fall down before Thee, and we groan and cry to Thee: Heal the diseases, cure the passions of the souls and bodies of Thy servants. Forgive them in Thy loving kindness all their sins voluntary and involuntary, and quickly raise them from the bed of sickness, we pray Thee, hear us and have mercy.

Lord, have mercy.

+ + +

Thee alone I follow, Lord Jesus, Who heals my wounds. For what shall separate me from the love of God, which is in Thee? Shall tribulation, or disease, or famine? I am held fast as though by nails, and fettered by the bonds of charity. Remove from me, O Lord Jesus, with Thy potent sword, the corruption of my sins. Secure me in the bonds of Thy love; cut away what is corrupt in me. Come quickly and make an end of my many, hidden and secret afflictions. Open the wound lest the evil humour spread. With Thy new washing, cleanse in me all that is stained. Hear me, you earthly men, who in your sins bring forth drunken thoughts: I have found the Physician. He dwells in Heaven and distributes His healing on earth. He alone can heal my pains Who Himself has none. He alone, Who knows what is hidden, can take away the grief of my heart, the fear of my soul. Jesus Christ. Christ is grace, Christ is life, Christ is Resurrection! Amen.

Prayer of St. Ambrose who attributed this prayer to Apostle Matthew.

Inward Sign of the Cross

2011-03-23T13:00:00.000-05:00

Throughout its history the sign of the cross has been seen as a mark of Christian identity. From this perspective it is performed so that the sign may be seen by others. This was the case especially in earlier Christian centuries, as well as during times when Christianity became threatened.

According to the sign's other meaning, which has become more prominent in the last twelve centuries, the gesture of the cross is also a self-blessing, a gesture that imitates and reflects the sacramental blessing of the priest.

As both interpretations suggest, it is not directed towards God - unlike the gesture of the outstretched arms. In the first case, as the mark of Christian identity, it is directed at someone else. And in the second case, as a gesture of blessing, the sign is turned toward the self. In both cases, since it is traced over the body, its conceptual start is the most graspable sense of the self, which is the body. Where the gesture of the outstretched arms formed an invocation, the inward direction of the sign of the cross creates a gesture of profession of and acceptance of the faith. Both the sign of the cross and the gesture of the outstretched arms signify prayer, but the direction, and therefore the meaning of the prayer formed by the gesture, is different in each case.

Lifting the hands is something we do when we address God in heaven. This form of address works similarly to the way we communicate among oursleves. We speak, and our words are sent, offered toward and heard by the other person. Tracing the sign of the cross over one's body is different. We gesture the sign of the cross when we invite God to talk to us, to accept and clean our body and our entire being, so that our body becomes a temple for God to dwell in. This kind of prayer is more contemplative in nature. It starts with the self and is directed to God in heaven through an inward journey.

Andreas Andreopoulos
The Sign of the Cross: The Gesture, The Mystery, The History
Paraclete Press, 2006
pp 72-73

What Worship in Spirit and Truth really means

2011-03-06T20:41:00.000-06:00

> respected father Brian,
> When/if you get time, would you explain what worship in Spirit and Truth really means?
>
> Susan Eapen
> Thiruvananthapuram
>

Dearest Susan,

This is a good question and worthy of our attention. However, I can only give what I have been given know of this, which may be incomplete and anemic in an attempt to answer fully.

Bishop John, a bihsop of my youth to whom I asked many questions (probably to the point of annoyance), once responded to one of my questions by saying something like:

"I could answer this for you, but I am sure you will find it insuffecient for your curiousity. There may not be a full and true answer anywhere in this world. Then again your curiousity may be bigger than your willingness to understand the truth. In Holy Orthodoxy we accept that there will always be mystery since we cannot comprehend the fullness and the entirety of the Godhead. So, you may be asking something that is intended to be a mystery. Nevertheless, I will take your question with the intent that you have a God-given reason in your heart for this knowledge."

But he did not answer. Whem I asked him again, he said, "Let me pray about this some more. I will ask you to pray for the naswer as well, maybe in our lifetime God will answer the question for our understanding and spiritual development." (Yes, talked like that even if I am not quoting directly.)

So, to your request for an explanation of "worship in Spirit and in Truth" - I have prayed about it and will ask that you say a prayer at this moment (before you read further) that He will enlighten all of us in spiritual knowledge.

{May the Lord guide me to the doing of His will}

To worship is to dedicate and sanctify our human time and energy to the fullness of who and what we have been created to be. In our worship, we let go of the worldly conditions and seek to align ourselves with the spiritual conditions of eternity, that is to say eternal life. This means to purify our physical bodies, our minds and our hearts so that we can be more like that reflected image in which we were created. This requires honesty, clarifying and microscopic honesty, that engages our conscience to the release of anything that prevents us from being one with God. So to say we worship in Spirit and in Truth - is also t say that we do NOT worship in materialism and in deception - even more, that we CAN NOT worship except in Spirit and in Truth.

{Amen.}

Hope this has helped.
Forgive me anything I may have done knowingly or unknowingly.
Pray for me, a servant

Fr John Brian

On Those Who Accuse the Clergy

2011-03-03T14:27:00.001-06:00

Elder Paisios: On Those Who Accuse the Clergy
http://www.johnsanidopoulos.com/2011/03/elder-paisios-on-those-who-accuse.html

We once asked Father Paisios:

Father, you constantly tell us to have positive thinking. We would like you to give us some advice on how to deal with the following problem:

Often people come to us to tell us that some priests charge a lot of money for performing the Holy Sacraments; they say that they smoke, or hang around coffee shops; they even say that some priests are involved in immoral acts, and in general, make strong accusations against them and present evidence to justify them. What answers can we give to people who accuse the clergy?

The Elder started telling us:

I know from experience that in this life people are divided in two categories. A third category does not exist; people either belong to one or the other. The first one resembles the fly. The main characteristic of the fly is that it is attracted by dirt. For example, when a fly is found in a garden full of flowers with beautiful fragrances, it will ignore them and will go sit on top of some dirt found on the ground. It will start messing around with it and feel comfortable with the bad smell. If the fly could talk, and you asked it to show you a rose in the garden, it would answer: "I don't even know what a rose looks like. I only know where to find garbage, toilets and dirt." There are some people who resemble the fly. People belonging to this category have learned to think negatively and always look for the bad things in life, ignoring and refusing the presence of good.

The other category is like the bee whose main characteristic is to always look for something sweet and nice to sit on. When a bee is found in a room full of dirt and there is a small piece of sweet in a corner, it will ignore the dirt and will go to sit on top of the sweet. Now, if we ask the bee to show us where the garbage is, it will answer: "I don't know. I can only tell you where to find flowers, sweets, honey and sugar; it only knows the good things in life and is ignorant of all evil." This is the second category of people who have a positive thinking and see only the good side of things. They always try to cover up the evil in order to protect their fellow men; on the contrary, people in the first category try to expose the evil and bring it to the surface.

When someone comes to me and starts accusing other people and puts me in a difficult situation, I tell him the above example. Then, I ask him to decide to which category he wishes to belong, so he may find people of the same kind to socialize with.

From Elder Paisios of the Holy Mountain, Priestmonk Christodoulos (1998), pp. 43-44.

From: Jason H.

An Assurance of God's Love

2011-02-15T13:17:00.001-06:00

Dear Ones,

I want to be more capable and more demonstrative of the love I have for you, but it seems that I have been too busy, too distracted, too distant, too limited to tell you over and over again (as many times as you need to hear it): You are LOVED.

Please be assured, or reassured, that you are loved; that God loves you and that I love you.

God loves you completely and absolutely and He is never too busy, too distracted, too distant, too limited.

He loves you as He sees you - the way He created you: whole and perfect; unique and human; complete and yet becoming.

He loves you beyond and above any love we are humanly capable of giving. I can assure of this because I have known His love and I have seen the power of its benevolent force in tragedy, pain, suffering and death. I bear witness to that love in the created world around us and in the creativity of humanity.

And I, and unworthy recipient of this great love, have been given a gift beyond expectation - I can share this same love with you; with anyone; with everyone; with all of creation. I say "unworthy" because I cannot claim to have done any deed worthy of so great a love as the Lord has bestowed upon me. I have failed at some of the simplest of requests made of me and my life - yet God still loves me in fullness, or rather, beyond fullness as there seems to be an endless amount to share with you.

So, if I have known you or only know your name; or if we have been comrades in this life in the travails of human pain or heroic moments of human triumph; or if we have only met through the electronic media afforded us in this time; whether you are near or on the other side of the planet - I say without doubt, You are LOVED!

Please, just breath that Truth in with your next few breaths - the very spirit of life is full of love. It can be seen in all created things. It can be heard in every sound. It can be felt in the fullness of your chest as you breath...

God created you for this time and this place. The entire universe has made space for your existence. God loves you so much that He demonstrates His love by giving free will in your uniqueness, in your time, in your space. He, who is everywhere and at all times, has given you this gift of love.

If you have fallen from the wondrous purpose of your life, love will restore you. If you have been injured by the bantering of wills, love will heal you. If you have fallen prey to devilish deceptions or misguided manipulations, love will give you clarity and show you how to get untangled from the destructive forces of the evil one.

This inner healing and restoration and clarity does not come directly from some outward and superficial miracle. It is through the love of God that you share that these miracles will begin to appear in your life, in your family and among your loved ones. As you give love to others, you will become another witness to the abundance of all good things - not because you manipulated the universe by giving love and getting what you think you want - but because God is good.

The goodness of God is abundantly surrounding us continually. It is not what is happening to you, but how you are dealing with it - with love or without love. Love makes all the difference. Breath it in with every breath. Seek to participate in it rather than separate yourself from it. God loves YOU!

Perhaps you think cannot bring yourself to love because you have been hurt or maybe even worse than that has happened to you at the hands of trusted ones who were not deserving of trust and did not show love towards you. Then you will need to start by loving God with all your heart. Open your heart first to God above, let Him fill you with the healing light of love. Do not be concerned about others - their time will come. Once you have known God's love as I have (and as one who has known hurtful and selfish untrustworthy people I can say this truthfully), there will be more than enough love for everyone else - because God already loves you abundantly and He will continue to love you. Sometimes I'll admit, I am afraid of being rejected. Probably you are, too. It is risky to love, to heal, to be with God. I have grown to understand that those that reject a spiritual and healthy love incur the greater loss.

I wish I could give you a hug, letting you know that one human can love another without selfishness, without intrigue, without an agenda. I can't though, because my arms are too short. But God, who as an infant was held by loving arms that nurtured and protected Him, knows how important it is for us to be held in loving arms.

And, my dear ones, God always has room for you to be held. And He will hold you until the sobbing ebbs; until the empty spaces are filled; until the pain and suffering no longer torment you. He will send His angels to guard you under their wings if you will dwell with Him in His love.

God loves YOU! and, in my weak human existence filled with the wondrous love of God, I love you, too.

pray for me, a servant

Fr John Brian

Holy Transfiguration Orthodox Mission Parish

621 N Sherman Avenue, Suite B3, Madison, Wisconsin

Sundays 9:30 am ~ 608.242.4244

Mission: http://maruroopa.blogspot.com/

Spiritual Reflections: http://frjohbrian.blogspot.com/

A Little Spiritual Help: http://littlespiritualhelp.blogspot.com/

The Cross of the East: http://easterncross.blogspot.com/

Moving Pictures: http://spiritfilm.blogspot.com/

Art & Photography: http://paprock.blogspot.com/

Light Along the Way: http://mypathlight.blogspot.com/

o HEALING LIFE o DEEPENING FAITH

o ENRICHING PRACTICE o REFRESHING SPIRIT

Conquer evil men by your gentlekindness

2011-02-11T11:40:00.001-06:00

"You ... have not been appointed to decree vengeance upon men’s deeds and works, but rather to ask for mercy for the world, to keep vigil for salvation of all, and to partake in every man’s suffering, both the just and sinner. Rather than be an avenger, be a deliverer. Instead of being a faultfinder, be a soother. Instead of being a betrayer, be a martyr. Instead of being a chider, be a defender. Beseech God in behalf of sinners that they receive mercy, and pray to Him for the righteous that they be preserved. Conquer evil men by your gentle kindness, and make zealous men wonder at your goodness. Put the lover of justice to shame by your compassion. Remember that the sins of all men go before them to the judgment seat."

-- St Isaac the Syrian (+700)
The Ascetical Homilies, pp 313-314

Sounds of the Eternal - Prayer

2011-01-31T20:37:00.001-06:00

Sounds of the Eternal - Prayer

by J. Philip Newell

At the ending of the day,

in the darkness of the night

I seek an inner assurance of your presence.

My body is still

and my soul is silent

as I listen for the renewing springs of your Spirit

deep in the ground of my being

and in earth's quietness all around me.

Guide me to the wellsprings of health

in the landscape of my soul

and to the hidden reservoirs of strength

in the people and places of my life

that I may be made well this night,

that I may be made well.

We need meaningful mysticism

2010-12-15T16:44:00.001-06:00

We need meaningful mysticism

By Diarmuid O'Murchu

Created Dec 15, 2010

by Diarmuid O'Murchu [1] on Dec. 15, 2010

http://ncronline.org/print/21805

We are severely damaged by the absence of meaningful mysticism. I believe that only such deep spirituality can give us the wisdom, courage, heart and great souls needed to confront and turn around the government, religions and business institutions that work together now to destroy our world. How else do we engender hope and vitality in the face of these destructive forces?

The human spirit was never meant to live with so much fear and helplessness. So mysticism – the idea that we can directly access the divine in our human experience, in our everyday living – haunts our imagination. I would define meaningful mysticism or spirituality as a capacity for mystery, together with a longing for the infinite.

This mysticism is not elitist or esoteric. It happens in real ways, grounded in real life. Whenever the values of the Gospel are lived out in real ways, that’s mysticism. Denuded of our capacity for mystery and the infinite, we atrophy, shrivel and end up turning to all sorts of compensations to feed our deep desires, creating a culture awash in consumerism and addictions. Mysticism is an enduring resource that delivers liberating hope and creative possibility.

This meaningful mysticism is directly connected to the story science is telling us about how the universe evolved and how we humans emerged from it.

There’s a cosmic dimension to our lives, elegantly illustrated in the fact that stardust is essential to our existence and all sources of our nourishment ultimately belong to light from a nearby star.

Our own existence derives from an amazingly creative story of some 6 million years, yet our human origins and history for hundreds of thousands of years are often dismissed by academics as primitive and barbaric.

Without this wider point of view, there is a tendency in religion to alienate people from the planetary and cosmic web of life. The dualism of sacred versus secular truncates nature’s invitation to live in a convivial, cooperative relationship with the Earth and its living systems. The experience of being human in an integrated planetary and cosmic way is largely unknown to people of our time.

Healthy efforts are underway to re-imagine these Earth-human relationships in, for example, the bioregional movement.

Meaningful mysticism seeks the sacred in the ordinary, not in the extraordinary, salvation in the goodness of the now, not in the ultimate triumph of a hereafter. It takes incarnation seriously, thereby inviting further commitment to and engagement with the transformation God desires for all embodied life from cosmos to individuals. The deeper we reach into creation itself the more we encounter that which we yearn for transcendentally.

We come to realize God is not so much a ruler from on high as a catalyst who reveals meaning from within the creation. The great Mystery is illuminated particularly through the paradoxes in life that often baffle and confuse us.

I recently heard Green activist Paul Hawken describe the present convergence of the environment and social justice movements as the largest social movement in history, comprising over one million organizations in every country in the world. He documents the efforts of these groups. In the church I notice that 60 percent of all theologians are now lay people. This lay generation is solidly grounded in environmental and human rights.

There is a worldwide ferment that generates hope, and it’s found among elders mostly. The young can’t afford to pay attention in a very competitive society. Elders need to carry the responsibility.

Today we are inundated with information while knowledge has become the province of academia, but that knowledge tends to be dry, heady and often not very useful. We need wisdom, not just information and knowledge.

How do we learn to live wisely? A key formulation of wise living can be found in the Green adage to think globally, then act locally. That keeps us grounded in the real while our ideal side as creatures of the cosmos, as planetary dwellers, is satisfied as well. There are places around the world where people are coming together to find ways to live wisely. I teach every year at the Sophia Center in Oakland, Calif., which is one such place, but there are many others.

I like this quote from Margaret Wheatley: “It is possible to prepare for the future without knowing what it will be. The primary way to prepare for the unknown is to attend to the quality of our relationships and how well we know and trust one another.”

The Effects Of Spirituality On Alcohol Dependence

2010-12-15T16:42:00.001-06:00

The Effects Of Spirituality On Alcohol Dependence

Posted on: Wednesday, 15 December 2010, 00:29 CST

http://www.redorbit.com/news/health/1966640/the_effects_of_spirituality_in_alcoholics_anonymous_on_alcohol_dependence/index.html?source=r_health

New research shows that attending Alcoholics Anonymous meetings may increase spirituality and help decrease frequency and intensity of alcohol use

    * Alcoholics Anonymous is a widely known 12-step program that can help individuals control their dependence on alcohol, and spirituality is a large part
    * A new study shows that spirituality does increase over time, which can lead to better alcohol outcomes and an improved rate of recovery
    * These results indicate that spirituality is an important factor in the multi-faceted recovery from an alcohol-use disorder

Addictions, whether it is to drugs or alcohol, are a very difficult hurdle for individuals to overcome. But, there are ways to help people with their recovery through 12-step programs like Alcoholics Anonymous (AA). Many of these organizations, including AA, highlight spirituality as a very important factor, but the data surrounding its effectiveness have often been contested.

However, new research shows that as attendance of AA meetings increase, so do the participants spiritual beliefs, especially in those individuals who had low spirituality at the beginning of the study.

The results will be published in the March 2011 issue of Alcoholism: Clinical & Experimental Research and are currently available at Early View.

John F. Kelly, lead author of the study, Associate Professor in Psychiatry at Harvard Medical School and the Associate Director of the Center for Addiction Medicine at Massachusetts General Hospital, said that while spirituality is an important aspect of AA recovery, it is not the only way they can help individuals.

"I've heard it said that AA is too spiritual, and I've also heard it said that AA is not spiritual enough for some people. Although this is not the only way that AA helps individuals recover, I think these findings support the notion that AA works in part by enhancing spiritual practices," Kelly said.

The researchers assessed more than 1,500 adults throughout their recovery process, with data being gathered at three, six, nine, 12, and 15 months. The study utilized data on their attendance to AA meetings, their individual spirituality/religiosity practices and overall alcohol-use outcomes to determine if spirituality is indeed a mechanism of behavior change.

The results indicated that there was a robust association between an increase in attendance to AA meetings with increased spirituality and a decrease in the frequency and intensity of alcohol use over time. One of the most interesting aspects of the research was that the same amount of recovery was seen in both agnostics and atheists, which indicates that while spirituality is an important mechanism of behavioral change for AA, it is not the only method used.

"Many people will be surprised that alcoholic patients with little or no interest in spirituality attended AA and seemed to change even more than did those who had a pre-existing, strong sense of spirituality," said Keith Humphreys, a Career Research Scientist with the Veterans Health Administration and Professor of Psychiatry at Stanford University. "AA is thus much more broad in its appeal than is commonly recognized."

The researchers also noted that while spirituality is an important aspect of recovery, it is still not known how these beliefs work in complement or competition with other recovery methods, as there are multiple.

"We have also found that AA participation leads to recovery by helping members change their social network and by enhancing individuals' recovery coping skills, motivation for continued abstinence, and by reducing depression and increasing psychological well-being," said Kelly.

"Down the road it will be important to conduct more qualitative research as well as further quantitative replication of our findings in order to understand more about how exactly spiritual practices and beliefs influence coping and behavioral change in recovery from addiction"

Spirituality: Laughter can reduce stress and improve health

2010-11-26T22:43:00.001-06:00

Spirituality: Laughter can reduce stress and improve health

November 23, 2010

This month, I went to the Laity Lodge in the Texas hill country to speak to
mental health chaplains
about methods to relieve stress in their lives.

One of the talks I gave was about the numerous studies on the benefits of
laughter to reduce stress.
For instance, there are physical benefits of laughter that include boosting
the immune system,
circulation and improving cardiovascular health.

To get these benefits, it is sometimes necessary to force the laughter. I
started our retreat by asking six
chaplains to give their best Santa Claus laugh. We made a contest of it, and
a few of their laughs made
you feel you were in Santa's workshop.

So, with the pump of frivolity fully primed, I shared with them some of the
stories I've shared with you in
previous columns.

I told them how humor helped me in the midst of a difficult deployment to
the Middle East. The humor
came at my expense when I dropped my Air Force officer's cap into a toilet.

Since it carried my name and a Christian cross, I was obliged to retrieve
the soiled cap. The funniest part
came, however, when I went to requisition a new hat from our senior chaplain
assistant.

As I stood explaining my predicament, the master sergeant bent over,
slapping both his knees.

"Give me one good reason," he said, "that I should get you a new hat after
you made such a dumb
mistake."

Well, I explained, "There are a few bad officers who carry a hat full of
crap, but it takes a really good
officer to admit it."

With that remark, the sergeant fell prostrate, hysterically beating the
floor with his fist.

"I give up, chaplain," he declared. "You got your new hat."

When I wrote that column, I got a hand-written letter from a reader who
asked me not to share that kind
of bathroom humor. I'm sorry I offended her, but I have to say in my own
defense I'm sure Jesus would
have laughed hysterically over that one.

Finally, I reminded my chaplain audience of the emotional benefits of
laughter by telling them it
reduces stress, anger and anxiety. It improves mood, optimism and emotional
intelligence. But the
best thing about laughter is it can get you off your backside and unstuck.

The point is well-made in the humorous poem that I read to myself whenever I
need a little encouragement to stop feeling sorry for myself and move
forward.

The poem is a parody of the famous poem, "Footprints in the Sand" by Mary
Stevenson (Zangare) that describes the promise of God to "never leave
you."

The parody is called, "Buttprints in the Sand," author
unknown.

"One night I had a wondrous dream,

One set of footprints there was seen,

The footprints of my precious Lord,

But mine were not along the shore.

But then some strange prints appeared

And I asked the Lord, 'What have we here?'

Those prints are large and round and neat,

'But Lord, they are too big for feet.'

'My child,' he said in somber tones,

'For miles I carried you along.

I challenged you to walk in faith,

But you refused and made me wait.'

'You disobeyed, you would not grow,

The walk of faith, you would not know,

So I got tired, I got fed up,

And there I dropped you on your butt.'

'Because in life, there comes a time,

When one must fight, and one must climb,

When one must rise and take a stand,

Or leave their buttprints in the sand.'"
- Norris Burkes is a former civilian hospital chaplain and an Air National
Guard chaplain. Write
norris@thechaplain.net or visit thechaplain.net. You can also follow him on
Twitter - user name is
"chaplain" - or on Facebook at facebook.com/norrisburkes

http://www.news-press.com/article/20101123/HEALTH/11230310/1051/RSS05

Father Alexander Schmemann Final words

2010-11-26T12:41:00.001-06:00

Protopresbyter Alexander Schmemann Final words
http://www.schmemann.org/byhim/thankyoulord.html

Father Alexander Schmemann celebrated the divine liturgy for the last time
on Thanksgiving Day. This was particularly appropriate since Father
Alexander had devoted his whole life to teaching, writing and preaching
about the Eucharist; for the word Eucharist in Greek means thanksgiving. At
the conclusion of the liturgy, Father Alexander took from his pocket a short
written sermon, in the form of a prayer, which he proceeded to read. This
was a strange occurrence since Father never wrote his liturgical homilies,
but delivered them extemporaneously. These were his words, which proved to
be the last ever spoken by him from the ambo in Church.

Thank You, O Lord!

Everyone capable of thanksgiving is capable of salvation and eternal joy.

Thank You, O Lord, for having accepted this Eucharist, which we offered to
the Holy Trinity, Father, Son and Holy Spirit, and which filled our hearts
with the joy, peace and righteousness of the Holy Spirit.

Thank You, O Lord, for having revealed Yourself unto us and given us the
foretaste of Your Kingdom.

Thank You, O Lord, for having united us to one another in serving You and
Your Holy Church.

Thank You, O Lord, for having helped us to overcome all difficulties,
tensions, passions, temptations and restored peace, mutual love and joy in
sharing the communion of the Holy Spirit.

Thank You, O Lord, for the sufferings You bestowed upon us, for they are
purifying us from selfishness and reminding us of the "one thing needed;"
Your eternal Kingdom.

Thank You, O Lord, for having given us this country where we are free to
Worship You.

Thank You, O Lord, for this school, where the name of God is proclaimed.

Thank You, O Lord, for our families: husbands, wives and, especially,
children who teach us how to celebrate Your holy Name in joy, movement and
holy noise.

Thank You, O Lord, for everyone and everything.

Great are You, O Lord, and marvelous are Your deeds, and no word is
sufficient to celebrate Your miracles.

Lord, it is good to be here! Amen.

The Orthodox Church, Vol. 20, No. 2, February 1984, p. 1:1

Seven Marks of a Spiritual Man - by A.W. Tozer

2010-11-19T13:53:00.001-06:00

rec'd from FB friend this morning

True spirituality manifests itself in certain dominant desires. These are ever-present, deep-settled wants sufficiently powerful to motivate and control the life. For convenience let me number them, though I make no effort to decide the order of their importance.

1. First is the desire to be holy rather than happy. The yearning after happiness found so widely among Christians professing a superior degree of sanctity is sufficient proof that such sanctity is not indeed present. The truly spiritual man knows that God will give abundance of joy after we have become able to receive it without injury to our souls, but he does not demand it at once. John Wesley said of the members of one of the earliest Methodist societies that he doubted that they had been made perfect in love because they came to church to enjoy religion instead of to learn how they could become holy.

2. A man may be considered spiritual when he wants to see the honor of God advanced through his life even if it means that he himself must suffer temporary dishonor or loss. Such a man prays Hallowed be Thy name, and silently adds, at any cost to me, Lord. He lives for God’s honor by a kind of spiritual reflex. Every choice involving the glory of God is for him already made before it presents itself. He does not need to debate the matter with his own heart; there is nothing to debate. The glory of God is necessary to him; he gasps for it as a suffocating man gasps for air.

3. The spiritual man wants to carry his cross. Many Christians accept adversity or tribulation with a sigh and call it their cross, forgetting that such things come alike to saint and sinner. The cross is that extra adversity that comes to us as a result of our obedience to Christ. This cross is not forced upon us; we voluntarily take it up with full knowledge of the consequences. We choose to obey Christ and by so doing choose to carry the cross. Carrying a cross means to be attached to the Person of Christ, committed to the Lordship of Christ and obedient to the commandments of Christ. The man who is so attached, so committed, so obedient is a spiritual man.

4. Again, a Christian is spiritual when he sees everything from God’s viewpoint. The ability to weigh all things in the divine scale and place the same value upon them as God does is the mark of a Spirit-filled life. God looks at and through at the same time. His gaze does not rest on the surface but penetrates to the true meaning of things. The carnal Christian looks at an object or a situation, but because he does not see through it he is elated or cast down by what he sees. The spiritual man is able to look through things as God looks and think of them as God thinks. He insists on seeing all things as God sees them even if it humbles him and exposes his ignorance to the point of real pain.

5. Another desire of the spiritual man is to die right rather than to live wrong. A sure mark of the mature man of God is his nonchalance about living. The earth-loving, body-conscious Christian looks upon death with numb terror in his heart; but as he goes on to live in the Spirit he becomes increasingly indifferent to the number of his years here below, and at the same time increasingly careful of the kind of life he lives while he is here. He will not purchase a few extra days of life at the cost of compromise or failure. He wants most of all to be right, and he is happy to let God decide how long he shall live. He knows that he can afford to die now that he is in Christ, but he knows that he cannot afford to do wrong, and this knowledge becomes a gyroscope to stabilize his thinking and his acting.

6. The desire to see others advance at his expense is another mark of the spiritual man. He wants to see other Christians above him and is happy when they are promoted and he is overlooked. There is no envy in his heart; when his brethren are honored he is pleased because such is the will of God and that will is his earthly heaven. If God is pleased, he is pleased for that reason, and if it pleases God to exalt another above him he is content to have it so.

7. The spiritual man habitually makes eternity-judgments instead of time-judgments. By faith he rises above the tug of earth and the flow of time and learns to think and feel as one who has already left the world and gone to join the innumerable company of angels and the general assembly and Church of the First-born which are written in heaven. Such a man would rather be useful than famous and would rather serve than be served. And all this must be by the operation of the Holy Spirit within him. No man can become spiritual by himself. Only the free Spirit can make a man spiritual.

A.W. Tozer. The Incredible Christian – Chapter 34: Marks of the Spiritual Man

The Gossip

2010-11-11T14:29:00.001-06:00

The Gossip
by Anonymous

A woman repeated a bit of gossip about a neighbor. Within a few days the whole community knew the story. The person it concerned was deeply hurt and offended. Later the woman responsible for spreading the rumor learned that it was completely untrue. She was very sorry and went to a wise old sage to find out what she could do to repair the damage.

"Go to the marketplace," he said, "and purchase a chicken, and have it killed. Then on your way home, pluck its feathers and drop them one by one along the road."

Although surprised by this advice, the woman did what she was told.

The next day the wise man said, "Now go and collect all those feathers you dropped yesterday and bring them back to me."

The woman followed the same road, but to her dismay, the wind had blown the feathers all away. After searching for hours, she returned with only three in her hand.

"You see," said the old sage, "it's easy to drop them, but it's impossible to get them back. So it is with gossip. It doesn't take much to spread a rumor, but once you do, you can never completely undo the wrong."

THE KINGDOM OF GOD- Metropolitan Anthony of Sourozh

2010-10-16T12:11:00.000-05:00

From: Bill Samsonoff

Metropolitan Anthony of Sourozh
THE KINGDOM OF GOD
1972
----

In the name of the Father, the Son and the Holy Ghost.

I should like to begin with a short reading from the book of
Revelation, chapters 21 and 22: «I heard a great voice from the throne
saying, 'Behold, the dwelling of God is with men. He will dwell with
them, and they shall be His people, and God Himself will be with them;
He will wipe away every tear from their eyes, and death shall be no
more, neither shall there be mourning nor crying, nor pain any more,
for the former things have passed away.' And He who sat upon the
throne said, 'Behold, I make all things new.' Also He said, 'Write
this, for these words are truthworthy and true... He who conquers
shall have this heritage, and I will be his God and he shall be my
son...' 'I, Jesus, have sent my angel to you with this testimony for
the churches. I am the root and the offspring of David, the bright
morning star.' The Spirit and the Bride say, 'Come'. And let him who
hears say 'Come'. And let him who is thirsty come, let him who desires
take the water of life without price. ... He who testifies to these
things says, 'Surely, I am coming soon.' Amen. Come, Lord Jesus! The
grace of the Lord Jesus be with all the saints. Amen».

This is the great expectation, but this is not only expectation. The
Kingdom of God which is to come has also come with power. He has come
in many places, into many hearts, into many families, in an almost
unnoticeable way, surreptitiously, like a thief at the dead of night.
The Kingdom has come into human relationships with a new recognition
of men, with a new dimension of love, the sacrificial love of the
living God. So the Kingdom is within us, and the Kingdom is in our
midst. All things are on their way into our hearts, into our minds,
into our lives, into our will, conquering everything in us. So
embodied God is at work. He conquers, and He shall conquer.

But if we are His own people, if we are the people of God, we are
called not only to be the objects of salvation, not only to be the
recipients of grace, not only to be conquered, but we have the
privilege of being the elect of God, the chosen of God who may serve
His purpose. We are the people of God whom He can trust because we
know Him, because we worship Him in reverence and in faithfulness, to
whom He can say «Go» and who shall go; «Die», and who shall die;
«Live», and who shall live.

And at the heart of this mission of ours there are words which we have
heard twice in the course of this week at two eucharistic
celebrations: «Do this in remembrance of me». And doing this in the
context of our Sacred Liturgies, in the dividedness of the historical
Christendom, we have been painfully aware of separation while we were
amazingly aware of closeness. Is there a point where within these very
words, «Do this in remembrance of me», we can be even closer than we
imagine, even if we do not break the bread together nor share the same
cup? May I venture to say that I believe we are a great deal closer
than we imagine.

When we apply these words to the bread broken and to the cup shared,
we think in liturgical terms; and we forget that at the Last Supper
these words and this gesture stood for more than an act of fellowship,
more than for a ritual. The bread broken was an image of the Body of
Christ broken for the salvation of the world. The cup shared was an
image of the Blood of Christ spent for the life of the world. Both
stood for divine love that has become incarnate in order to
participate in all the tragedy of mankind in an act of perfect and
crucifying solidarity that mankind may be saved. And this means all
men, beginning with the faithful, as St. Paul says.

Beyond the boundaries of the liturgical action there is the
existential doing, all the things for which the breaking of bread and
the sharing of the cup stand. They stand for the act of Incarnation in
which God unites Himself to man, and indeed to the whole cosmos,
taking upon Himself all the destiny of mankind, identifying Himself
not only with His creature but with His fallen creature, and all the
conditions of man, not only to the point of life and preaching and
ministering, not only to the point of physical death but to the point
of sharing with men the only basic tragedy of mankind: the loss of God
- «My God, my God, why hast Thou forsaken me?» - that loss of God
which is the beginning of mortality, that loss of God that kills and
that killed. The Son of God became the Son of Man in His humanity.
They stand for that solidarity of God with us which is expressed in
the anguish of the Garden of Gethsemane when Christ was facing death -
a death which had nothing to do with Him because He was life, a death
which could not be inflicted on Him because He says Himself that the
prince of this world will find nothing in Him that belongs to him, a
death which was a free gift of His life, a death which is all death
accepted and shared by Him who could not die. They stand for the
Crucifixion, the physical experience of the immortal sharing the death
of His creature, of Him who was the Son of God, in an act of
incredible solidarity, losing the sense of His oneness with the Father
and dying of it. That is what this breaking of the bread and this
sharing of the cup stand for.

This, indeed, we can do in remembrance of Him together, without any
separateness, in the historical Christian body. This we can do; we can
be incarnate, take on the flesh of this tragic world upon us, and
carry its sin as a cross. We can identify with the death of the dying
and the suffering of the sufferer, as Christ on the Mount of Olives
facing an alien death in His own flesh in an act of compassion in the
strongest sense of the word, of solidarity that goes to the point of
identification and substitution. We can face together living and dying
- dying physically, dying in health but also dying in that act of love
which is a final, total, ultimate renunciation to all that is for the
sake of the other.

And we hear the word addressed to us: «Do this in remembrance of me.»
Even if we cannot share liturgically the bread and the wine, we can
share fully and completely what it stands for and be inseparable in
the mystery of faith. The Lamb of God is broken and distributed, which
though ever broken, never is divided, says the Orthodox liturgy. This
we can achieve beyond all separations through such union, oneness with
Christ, in one body broken, in one blood shed for the salvation of the
world.

How wonderful it is to discover this! And this is truly and actually a
liturgical action because the priest is defined by the offering he
brings, and all universal priesthood is defined by the offering we
bring of our souls and our bodies, of ourselves and our lives, of
those whom we love - to be an act comparable and identifiable, indeed,
with this act of divine incarnation, of divine life, of divine
sacrifice. Sacrifice means both shedding of blood and becoming wholly
God's own, sharing His life because we will have shared His death in
our hearts, in our bodies.

So let us both grieve at the fact that our unity cannot be expressed
to the full because we are not yet mature in love, we are not mature
in understanding. But let us rejoice and thank God that we cannot be
separated either from Him or from one another in the mystery which is
defined by these wholly tragic and victorious conquering liturgical
words, «Do this in remembrance of me».

Let us pray.

Oh Christ, who didst bind Thy Apostles in a union of love, unite us
likewise, Thy sinful but trusting servants, and bind us forever to
thee and to one another. Give us bearing and strength to fulfil Thy
commandments and truly to love one another. Oh Christ, our God,
through the Father and the Holy Spirit, who livest and reignest, one
God, world without end. Amen.

----

* All texts are copyright: Estate of Metropolitan Anthony of Sourozh

Metropolitan Anthony of Sourozh Library
http://www.mitras.ru/eng/

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Having a bad day

2010-10-15T16:33:00.000-05:00

Having a bad day

I really hate it when I'm grumpy, angry, resentful, irritable, self-doubting, overly-protective, compulsive, disappointed, defensive, speak improperly, call someone a name, yell, mumble under my breath, push back with the same intensity, back-bite, gossip, feel betrayed, feel threatened, feel insecure, feel hurt, feel bullied, feel unwelcome, feel worthless, feel like no one in the world really cares about me. I really hate that and when I see the ugliness in me, I want to cry because I couldn't or didn't stop it and there it was - it's image haunts me - all I want to do is cry and be loved despite my prickliness, my grumpiness, my weakness, my unworthiness. I always hope it will be someone who will just seem to know I need a hug, a reassuring smile, a word of encouragement. Sometimes I have to feel bad for a while before I see another way, before I ask for a hug, before I talk to God about how poorly I have treated His image in others and in myself. And then feel His mercy and the comfort of angel's wings.

Lord, have mercy.

pray for me, a servant

Fr John Brian

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Theosis From The East

2010-09-26T14:14:00.003-05:00

Theosis From The East
From the Hymns of St Ephrem the Syrian
4th Century

The Most High knew that Adam had wanted to become a god, so He sent His Son who put him on in order to grant him his desire.

Free will succeeded in making Adam's beauty ugly, for he, a man, sought to become a god.

Grace, however, made beautiful his deformities and God came to become a man.

Divinity flew down to draw humanity up.

For the Son had made beautiful the deformities of the servant and so he has become a god, just as he desired.

Far more glorious than the body is the soul, and more glorious still than the soul is the spirit, but more hidden than the spirit is the Godhead.

At the end, the body will put on the beauty of the soul, the soul will put on that of the spirit, while the spirit will put on the very likeness of God's majesty.

He gave us divinity, we gave Him humanity.

Quoted Hymns on Faith, Hymns of Paradise, Hymns on Virginity, and Nisibene
Hymns as found in The Luminous Eye - The Spiritual World Vision of Saint Ephrem the Syrian
(1985 - Sebastian Brock - pages 152-154)

OUR LOVED ONES PASS BY. THEY DO NOT PASS AWAY!

2010-09-24T16:22:00.001-05:00

OUR LOVED ONES PASS BY.
THEY DO NOT PASS AWAY!

by
A. Noradunkian
1994

Today we are witnessing the victory of arrogant death, who proudly is challenging the hope of mankind by saying, "I am the end of all life, I am the annihilation of all essence. Even the ancient gods were not immune to me, the old heroes - Achilles and Hector became victims to my authority and command". Those haughty words and proud challenges were also made at the Crucifixion of our Lord Jesus Christ. But the life of the Life-Giver did not end at the crossroad of death. Death could not swallow up Life. Life will never turn to tragedy. Life represents the positive dimension of the cosmos when it is ingrained with love.

At every tolling bell there stands the life-giving Jesus Christ saying with certainty, "I am the Resurrection and I am the Life. I have overcome death". This is not a theoretical statement. It is a historical fact whose living proof is the living Church for the last 20 centuries. There is no any other organization in this world which has lasted 20 centuries with so many heroic martyrs, except the Church of Jesus Christ to testify for the fact of the triumphant Resurrection.

Humanity will rise again not because it is righteous, good and holy, but because God loves mankind. Humanity is God's children. God cannot forsake mankind. He cannot abandon it. Humans are His highest creation made in His image. Mankind may become prodigal and may even deny the Lord like St. Peter. But mankind belongs to God, He loves all men and women. God's love and mercy are inexhaustible. God is not covetous or stingy. Rather His loving-kindness, generosity, and mercy are inexhaustible. Humans can endure injustice, pain and misery but there are things which humans can not tolerate and allow, such as hypocrisy, dishonor and death. Death is the adversary, the treason and the violation of life.

Today, God is calling each one of us to believe, to hope, to love and to wait for the day of the Resurrection. Today, mortal man walks with a pain and a sorrow in his heart. But tomorrow, on the day of Resurrection, he will march with a victorious torch of life in hand to his Redeemer and God.

From the Armenian Church Discussion Group

PUT DESPAIR TO OBLIVION

2010-09-06T14:59:00.000-05:00

PUT DESPAIR TO OBLIVION

And since I put you up, my fruitless soul As target facing my inherent gaze, So, stoning it with verbal pebbles, As if you were a wild tameless beast, I will relentlessly throw stones at you.

And although they will never call me righteous, However, at the start of my response, As spoken by the wizard, I will begin a voluntary combat With myself, as if I were a foe.

And, while confessing mysteries concealed, That do concern my thoughts, As sinful acts that have already happened, I will present to you, my God and Lord, For, what will be the measure of my soul's sins, What measure will apply to me from your unending mercy,

So that the grace obtained from you
By many times exceed my greatest sins,
The more incurable and aching are wounds consuming me, The brighter will be your divine skill, O healer of the heaven, The more I multiply my debts, The more commendable will always be your charity, O grantor of the benefits, As spoken in your blessed parable, For, out of you are both salvation and redemption, You renovate with your right hand, And strengthen with your finger, You justify using your will, And comfort with your unction, And you encourage with the dew of your grace.

You grant relief
And put despair to oblivion,
You dissipate the gloom of grief,
Convert to happiness a mournful wail.
To you are due the blessings and praise in higher heaven From all forbearers and their descendents, All through the ages.

Amen!
...

St. Grigor Narekatsi, 10th Century
The Book of Sadness
A Word To God From The Depth Of My Heart Chapter IX Part C Translated from the Armenian By Hachatoor Hachatoorian Pages 48-49 "NAIRI" Yerevan, Armenia 2007
040809

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CITIZEN OF TWO WORLDS

2010-09-06T14:57:00.000-05:00

CITIZEN OF TWO WORLDS

Since through his body and soul man becomes a participant in both the intelligible and the sensible, he is a citizen of two worlds, yet a whole being, with a special vocation to spread the grace of God through the whole of creation, animate and inanimate. He is superior to the angels, because, as he is made in the image of God, he can be open to the entire universe, the sensible as well as the intelligible. He is akin to God and matter, a member of both families, made to enjoy both the divine and the terrestrial. In him and through him, matter too is to be redeemed. That is why Christ became man and assumed a material body. Man in Christ is the Savior of the world: he restores it to God so that it may be filled with his glory.

...God includes the whole universe in his creation as well as in redemption in Christ. This does not remove all distinctions between humanity and the rest of creation. Humanity has a special vocation as the priest of creation, as the mediator through whom God manifests himself to creation and redeems it. But this does not make humanity totally discontinuous with creation, since a priest has to be an integral part of the people he represents. Christ has become part of creation, and in his created body he lifted up the creation to God, and humankind must participate in this eternal priesthood of Christ.

Metropolitan Paulos Mar Gregorios
The Human Presence: Ecological Spirituality and the Age of the Spirit Pages 65 and 89, Amity House, New York 1987 First Published by the World Council of Churches 1978
041509

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ROOM FOR EVERYBODY

2010-09-06T14:55:00.001-05:00

ROOM FOR EVERYBODY

Everyone is useful in the Church. Every person has something to offer; there's plenty of room for everybody, for those who have a mild character and for those who may be strict and demanding. The Body of the Church resembles the human body. Just as we need both sweet and sour foods, even bitter herbs, because each food has something to contribute in substance and vitamins, so too the Body of the Church needs every one of us.

Each person complements the character of the other, and we are all obliged to tolerate not only the spiritual temperament of others, but also their human weaknesses

Now, unfortunately, there are those who have irrational expectations from other people. They expect everyone to be like them, to have their spiritual temperament; and if the other person does not meet their standard, if they are a bit more lenient or more austere, they are eager to find them non spiritual.
...

Elder Paisios of Mount Athos.
From a daily pastoral message via email of Gail Sheppard
032709

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THE JOY OF FREEDOM

2010-09-06T14:08:00.002-05:00

THE JOY OF FREEDOM

God alone is truly and absolutely free. He alone is totally free from extraneous conditioning or even non-voluntary inner compulsion. He alone can say: "let be" and it is done. He alone is not caused, but is truly the uncaused cause. Man, as creation, would appear to be totally caused by the Creator, and therefore not free. But that is precisely the ambiguity of man. He is created. Yet he is also a creator, because he is made in the image of the Creator. The image is what is constitutive of man as man, distinguishing him from other animals. What is at the depth of human nature is not his sin, but his freedom. Because at the depth he is free, therefore at the depths he discovers also the source of his freedom, namely the Creator God. That does not mean, however, that God is simply the ultimate depth or ground of our own being. That He may well be, but it is more correct to put it this way: He is freedom; we are made in His image, therefore we find freedom in our depths; when this freedom discovers the love and the wisdom that also lie at the depths, we experience that freedom as direct access to God. That is joy. That is adoption to sonhood. There prayer is learned.

But the way to the depths can never be found in isolation. That road passes through the depths of other people. Even the omphaloscopia (navel-gazing) of the Athos hesychasts was not an attempt to find God in the depths by self-isolation. Freedom, love and wisdom are all maintained and transmitted in community. It is as the community reconciled by the Spirit encounters God in His grace, and renders to Him its self-oblation in loving self-surrender and in identification with the oblation of Christ on the cross that man in community experiences the joy of freedom. This Eucharistic encounter with God is what makes man authentically human. Here he experiences liberation from that awful dilemma of man - that if he approaches the Holy God he dies, and if he does not, he dies also.
...

Metropolitan Paulos Mar Gregorios
The Joy of Freedom: Eastern Worship and Modern Man Pages 65-66 The Christian Literature Society, Madras, India 1986 first published in 1967
032509

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FASTING AND SPIRITUAL GIFTS

2010-09-06T14:07:00.002-05:00

FASTING AND SPIRITUAL GIFTS

When fasting, you should fast in body, and in heart; abstaining from meat, gossip and slander. Do not say - this person is good or this person is bad. The fasting tongue is better than the fasting mouth; and when the heart abstains from wrath, that it better than both.
...

Fasting is an essential function for every Christian in this world. Christ Himself fasted, although He did not need to, but He wanted to teach us that the trials of the devil can only be controlled through fasting. By fasting we also receive spiritual gifts, become closer to God, and our prayers are accepted.
...

St Isaac the Great said, "A little cloud can obscure the sun, but after having passed, the sun reappears as it was." The same thing applies to the tribulations faced by [a true Christian], although they are difficult, they enlighten his soul after they pass.

Thank God who allows temptations and for all good things that work together for the good of them who love and trust in the Lord. And I, myself, as you know, have received many spiritual benefits. This is one of God's blessings.
...

Saint Pope Kyrollos the Sixth
Christian Behavior According to Saint Pope Kyrollos the Sixth
By: Pope Kyrollos VI Sons
Pages 7 and 43 and 68
St. Mina Monastery Press, Cairo, Egypt, 2000
032009

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FRAGRANCE OF GOD

2010-09-06T14:05:00.000-05:00

I

We make a big mistake when we devalue the body and the senses. Our senses are important stepping-stones on the path to God and Paradise. When I kneel in my garden, the aromas of the plants may overwhelm me, yet I may not see any save those immediately in front of me. When I kneel in prayer, God's presence permeates my entire being, though He remains invisible to my eyes.

It is true that, when all is said and done, we must transcend our fallen senses, including the sense of smell, for higher spiritual senses of a life unaffected by sin. Yet with the proper discipline even our earthly senses may assist us in the journey to God. God has filled the whole of Creation with signs of His existence, signs that our senses can apprehend and that our minds can translate into knowledge of Him...

God has created human nature with the capacity to resonate with the pulse of Divine Life. But sin has damaged this ability. It has put not only our senses "out of tune" but also the whole human instrument in disrepair. That is why we are unable to experience God in the garden with the same intimacy, harmony, and intensity of Adam and Eve before the Fall. That is what makes gardening such a bittersweet activity...

II

God wants us to hear His footsteps in the garden, to feel His embrace and kisses among the lilies, to feed on Him at the Tree of Life, and to breathe in His life with the fragrance of the rose, as did Adam and Eve. God wants us to inherent eternal life. But these things can come about only if we reorient our senses, tune our human instrument, so that we are able to respond to the grace that permeates ordinary life.

Christians are the "real" realists. The Son of God, by His incarnation, has demonstrated that the world is filled with symbols of God. These symbols that God has planted in the world testify not only to his existence but also to the goodness of His Creation. By the example of His own life, Christ teaches us that through our senses we may commence our spiritual journey, and that He will receive us into Paradise in the full integrity of our humanity, body and soul united, and together in communion with Him.

Vigen Guroian
Fragrance of God
Wm B Eerdmans Publishing, Grand Rapids MI 2006 pages 11 & 15; pages 16-17
031809

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IMAGE OF THE TRUE LIGHT

2010-09-06T14:01:00.000-05:00

IMAGE OF THE TRUE LIGHT

He [God] did not make the heavens in his image,

nor the moon, the sun, the beauty of the stars,

nor anything else which you can see in the created universe.

YOU ALONE are made in the likeness of that nature which surpasses all

understanding;

YOU ALONE are a similitude of eternal beauty,

a receptacle of happiness,

an image of the true light;

and if YOU look up to Him,

you will become what He is,

imitating Him who shines within you,

whose glory is reflected in your purity.

Nothing in all creation can equal your grandeur.

All the heavens can fit into the palm of God's hand;

the earth and the sea are measured in the hollow of His hand.

And though He is so great that He can grasp all creation in His palm,

you can wholly embrace Him; He dwells within you,

nor is He cramped as He pervades your entire being, saying:

"I will dwell in them and walk among them" (2 Corinthians 6:18).

Mar Gregorios Nyssa
Glory to Glory: Texts from Gregory of Nyssa's Mystical Writings
by J. Danielou (SVS Press 1979) pages 162-3
031109

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