The Art of Hospitality

(With Thanksgiving and Christmas just around the corner, I thought it might be helpful to focus on a few ancient and modern examples of extraordinarily hospitable individuals.  They were known for receiving others into their homes, sharing what they had in the spirit of brotherly affection.)

Exaggerated examples are useful when trying to make a point. We often employ this method of instruction when speaking with children. A parent says to a child, “Why did you do that? You could have broken a window!” “Well Michael did it first,” the child replies. “Well, if Michael jumped off a cliff, would you?” The parent hopes that a valuable lesson can be taught by pointing out – however overstated – potential results from indiscriminately following a friend’s lead.

In the books of the Gospel, Jesus used a similar method of instruction. He sometimes told parables depicting exaggerated conditions. The exaggerations enhanced the meaning and scope of the stories.

Take, for instance, the Parable of the Unforgiving Servant (Matthew 18:21-35).  A man is forgiven an overwhelming debt by his Master. This same individual immediately casts a fellow servant into prison for a small amount of money owed.  The glaring contrast between the two situations highlights both the great compassion and the gross insensitivity of which anyone is capable.   

And then, there is the lesson concerning Lazarus and the Rich Man (Luke 16:19-31). The extreme poverty of Lazarus coupled with his virtue, enables us to see a greatness open to Man even under duress. Not many of us are able to identify personally with Lazarus’s condition, and yet, that is the point. If Lazarus in his innocent and severe suffering can find it is his heart (according to the saints) not to blame God or Man for his situation; if at the end of his miserable life (by earthly standards) he can soar into Heaven, escorted by angels; then what excuse can there be for us not to reach the heights of virtue?

And what about the Rich Man? Who among us has experienced his life of excess? And yet, such an example of luxury and waste demonstrates that anyone can be indifferent toward others. No one is immune from a self-absorbed life and poor stewardship. A man may have resources to save tens of thousands, and yet never once stoop down to help one individual. On the other hand, a person may have next to nothing, but then double down on his situation using his poverty as an excuse for hurting others.

Whether he be rich or poor, however, a man’s condition may also move him to sympathize deeply with the less fortunate, to be for them a source of inspiration. Lazarus is such a person whose example has inspired Christians for 2000 years.

Overall, the lesson of Lazarus reminds us of the traditional importance of hospitality. It is significant that the name Abraham is prominent in this particular parable. He was known for showing hospitality to strangers. Abraham and Sarah entertained three men, sometimes described as angels, whose presence was a sign of God’s visitation. The Patriarch’s compassion at the Oak of Mambre stands in sharp contrast to the Rich Man’s insensitivity.

This episode from Genesis, chapter 18, is depicted artistically in what has been called the greatest icon ever painted – written – The Hospitality of Abraham by St. Andrei Rublev. He reposed in 1430 A.D. and his feast day is July 4. The inspired work is sometimes referred to as The Icon of the Holy Trinity. A large copy hangs in St. Barbara’s parish hall just above the pass-thru kitchen window.  The Trinity icon is offered for veneration in many parishes on the great feast of Pentecost (Trinity Sunday) and on the feast of Theophany, because at our Lord’s baptism, “the worship of the Trinity was made manifest” (Troparion).

In various cultures hospitality is a long-standing art, as well as a discipline.  It combines creativity and imagination along with diverse expressions of local and foreign customs.  To this day, for instance, at any Serbian American Slava – a family’s patronal feast – the beauty of hospitality is on display. The family observes ancient Christian rites and social graces as they entertain friends. The hosts carefully tend to the needs of their guests.

Hospitality, however, involves more than sharing food, housing and cultural traditions. Broadly speaking, it includes a generous state of mind and spirit, receiving others respectfully as well as joyfully into one’s life. In spite of his extreme poverty Lazarus possessed such a spirit, demonstrated by his humility and refusal to cast blame.

Within Orthodox tradition numerous saints were known to have welcomed strangers into their humble abodes, sharing what little they had. On the liturgical calendar there is even a man by the name of Sampson the Hospitable (+ 530 A.D.). Sampson happened to be a wealthy physician who turned his home into a free clinic, providing patients with food, shelter and medical assistance. He was later ordained a priest and persuaded the Emperor Justinian the Great (+ 565 A.D.) to establish a hospital for the poor. It became the largest free clinic in the empire and served the people of Constantinople for six centuries.

We Orthodox in the South were blessed for forty-plus-years to have had a strong local example of hospitality in the person of His Eminence Dmitri, Archbishop of Dallas and the South (+ August 28, 2011). His Pascha, Pentecost and Christmas receptions were well received, adding to the spirit of the feasts. These yearly “soirées” were natural gestures proceeding from a generous heart.  In addition to the much beloved dinners were countless gifts from the Archbishop to individuals, families, seminarians, clergy, churches and veterans in need. A large portion of his salary went to assist those less fortunate and to struggling missions.  A child of the Great Depression, His Eminence knew what it meant to be without basic necessities. He was, therefore, guided through life by a spirit of hospitality and charity.

Inspirational for me, as well, was an Orthodox woman who reposed in the 1970’s. I was quite familiar with her life story. She was an immigrant from Russia whose family life in America was extremely difficult.  She raised nine children on a small two-acre farm.  Her husband had a second job, also physically demanding. In spite of their hard and modest life, this woman never refused beggars who passed by the house: the couple, like the Archbishop, lived during the Great Depression. She tried her best to offer food and drink to strangers in need. As a quiet yet powerful example of hospitality, she instilled this same generous spirit in her children.

The Gospel lesson from Luke 16 presents us with two extremes: Man at his worst in the person of the Rich Man, and then Lazarus – Man at his best – overcoming every obstacle, staying true to God’s Law written on the human heart, no matter how difficult the circumstances.

Life presents us continually with these same lessons, these two extremes and everything in the middle. It is fortunate that most of us have had people in our lives who are loving and faithful.  Such individuals just naturally embody the precepts of the Gospel. Let us strive to learn from them, receiving them with joy as personal revelations of generosity given by God.

A Brotherhood of Man

1 Corinthians 1:10-18

(From a sermon at St. Barbara’s) August 28 will be the fourteenth anniversary of the repose of Archbishop Dmitri (Royster).  The founding hierarch of the Diocese of the South was known to be intuitive and a gifted communicator with a good sense of humor.  Over the years he developed an effortless style of speaking, combining wit and a natural ability to read his audience. He was particularly effective when addressing brother priests and concelebrants in Christ.    

A story from his early episcopacy highlights these gifts.  Consecrated in 1969, he served as Bishop of the Diocese of New England from 1971 to 1978.  According to His Eminence, at one of his first clergy retreats in Connecticut he offered the priests and deacons a reflection on Church life in the twentieth century. He introduced his talk with words similar to the following: “Brothers, today we are going to address problems confronting the modern Church. So, if you will please turn your bibles to the first chapter of St. Paul’s first letter to the Corinthians.”

This opening comment was spot-on for the occasion, drawing a bit of laughter from the clergy. His intended message hit home with retreat participants: namely, when it comes to the nature of man – the fallen human condition – there is nothing new under the sun. No sin, vice, sorrow or joy experienced here and now, is totally unique when compared to the lives of people centuries ago, when compared even to contemporaries of St. Paul.

And what, in fact, did we hear from First Corinthians this morning? The same words referenced by His Eminence over fifty years ago in New England. St. Paul calls his flock to unity amid strife and division. The Apostle had received reports about factions within the Corinthian Church.  He wrote, "It has been declared to me concerning you, my brethren, that there are contentions among you...that each of you says, I am of Paul, or I am of Apollos, or I am of Cephas, or I am of Christ..." Believers were aligning themselves with one teacher or another. This led to divisiveness within the Body.

As for Paul, he was the founder of the Corinthian Church, so it was natural that some individuals identified themselves with the beloved Apostle.  Apollos was an eloquent teacher and preacher, so naturally his influence on others was great. And then St. Peter, or Cephas, was the recognized leader or spokesman for the Twelve, so his authority was also exceptional.

St. Paul, as we might expect, had no problem with those who simply identified themselves as followers of Christ. In fact, in his call for unity, Paul appeals directly to the Person of Jesus:  "I plead with you, brethren, by the Name of our Lord Jesus Christ, that you all speak the same thing, and there be no divisions among you, but that you be perfectly joined together in the same mind and in the same judgment..."

Is this not a hallmark of Orthodox Christianity, that for 2000 years the official voice, the official word of the faithful, has been to express the truth of our beliefs with one mind, one judgment, regardless of time or place? This, in itself, is a great miracle. What do we sing at each Liturgy: “Let us love one another that with one mind we may confess, Father, Son and Holy Spirit, the Trinity, one in essence and undivided.”

But is it not also true, that in our struggles to live in harmony, to present a united front as members of the risen Lord, that in those struggles, because of our personal sinfulness and tireless actions of the devil, we often quarrel, we experience division and factions even within the Body of Christ? It should not be that way, but that is sometimes our experience of Church life in this fallen world. It was true in the first century Church, and it has been true in the life of the Church ever since.

Many people, unfortunately, fall back on these negatives to explain their rejection of Christ, of the Church, of organized religion. They stress that, “the followers of Jesus (religious people in general) are quite often liars, gossipers, and mean spirited.”  This leads then to the inevitable question: “why, therefore, should I join in their fellowship?”

It is difficult to debate the legitimacy of such experiences. Even St. John Chrysostom (+ 407 A.D.) delivered an oft-quoted sermon in which he spoke figuratively of Christians devouring and preying upon one another through malicious slander and gossip (see also Galatians 5:15). But what is missing from the above equation – i.e., the rationale that leads to a rejection of Christ and the Church – is an understanding of the Body as something that transcends the sum total of our combined membership, that transcends our ugliness.  The Church is a divine – human reality that exists to save mankind from the very sins just enumerated.

What is also missing is the perception of our own personal hypocrisy: we are all guilty of it to one degree or another. The fact that people who cast aside the Gospel and the Body of Christ because of the way Christians behave, these same individuals suffer from identical sins displayed by those whom they frown upon. What is missing, therefore, and needs to be rediscovered by all of us, is the existence of a “brotherhood of man.”  We are all in the same boat, in need of salvation, in need of every word, deed and thought finding redemption in the Lord. 

In that sense, I am no different from you, you are no different from me: we share a common fallen humanity.  In Christ, however, the chance is given to break free from the corruption that holds all men captive. 

In light of today’s lesson from First Corinthians, I would encourage us to reflect – wherever applicable – upon the struggles we each deal with daily in terms of division or animosity toward others. In doing so, please focus on at least two main things:

(A)  First, the big picture: that there is nothing new under the sun (Ecclesiastes 1:9).  Anything we experience in 2025, is akin to the struggles and temptations that have afflicted Christians for two thousand years, even the saints.

(B) In addition, let us please remember that the saints are saints, because they overcame sin and personal weakness by keeping their eye on the prize – our Lord Jesus Christ – not on other people. They focused on the words of St. Paul to the Philippians (4:8): “Brethren, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about these things.”

May we find it within ourselves to do just that, at all times, by God’s divine grace.

That I may not thirst…

John 4:5-42

As recorded by St. John, during His ministry the Lord had a remarkable encounter with a woman of Samaria. Remarkable for several reasons, especially in light of restrictions initially placed on the Apostles, limits concerning those whom they were to evangelize. Christ had instructed them: “Go nowhere among the Gentiles,” and He specifically said, “enter no town of the Samaritans, but go rather to the lost sheep of the House of Israel...”

And so, the disciples were surprised, they “marveled” (John 4:27) when they witnessed their Master speaking at Jacob’s Well, not only with a Samaritan, but with woman. At that time, it would have been highly unusual for a Jewish male, especially a Rabbi, to engage any woman in theological discourse, let alone a female outsider.

Yet, the Gospel tells us that despite their astonishment, the Apostles did not dare ask Jesus, “Why are you speaking with her?” (John 4:27) They knew their proper place as students of the Lord, “so they restrained their tongues,” according to St. Cyril of Alexandria. They remained silent “out of reverence for their Master, awaiting the Lord to speak on His own accord.” 

Bishops are traditionally afforded a similar degree of respect, as living icons of Christ within the Christian community. Even their closest advisors will not question them publicly on each decision where the rationale is unclear. They often “restrain their tongues” in spite of bewilderment or insatiable curiosity.  “Out of reverence” they wait for bishops to provide clarity at appropriate times. 

Restrictions for the Apostles were, of course, temporary.  Jesus would later command His followers to: “Go therefore, and make disciples of all nations…” (Matthew 28:19). And, it must be pointed out that Christ was never Himself bound by restrictions. Thus, He did reach out to people such as the Samaritan Woman, individuals that most Jews would have shied away from. This woman however, belonged to a people destined eventually to hear the Gospel. She possessed an open heart willing to receive the Good News of Christ, and this is what motivated Jesus to orchestrate the time and place for their discussion.

He saw in her – even from afar – great worth and potential, and she, for her part, did not disappoint: she ran to the men of the town, telling them of her encounter with Christ; she became an Equal to the Apostles for her missionary efforts in Northern Africa; and she is considered a Great Martyr, because she offered her own life for Christ 30 years after the Resurrection.  For her profound insights and faith, she was baptized Photini, “the enlightened one.” Female names with similar meaning are Svetlana, Claire, Clara and Lucia.

The Lord’s dialogue with Photini has inspired Christians for 2000 years. It has also challenged them to reflect upon what it means to worship God, “in Spirit and in Truth” (John 4:24), what it means to receive from Christ the Living Water which satisfies all thirst.

A basic truth revealed to Photini was that the temple of God is not a building, city, mountain top, shrine, or even a religion (per se). Ultimately, the temple of God is the human person. Paul asserts this fundamental belief while preaching in Athens as recorded in Acts 17 (24-31), and in his 1st Epistle to the Corinthians (3:16). 

Also, will we not celebrate at Pentecost in just a few weeks, the glory of God descending, not upon an earthly structure or institution, but upon the disciples gathered in Jerusalem? Will we not hear on that day, from the Prophecy of Joel (2:28), that “God’s Spirit will be poured out on all flesh, that the sons and daughters of Israel will prophecy, that the elders will dream dreams, and young men see visions?”  And hearing those words, will we not then recognize ourselves as recipients of those promises, members of the New Israel, baptized, then experiencing our own personal Pentecost through the sacrament of Chrismation? 

The persistence of the Samaritan Woman paid off greatly for both her and her family. Her two sons and five sisters embraced the Faith and became martyrs for Christ. Because of their devotion the daughter of Nero converted, along with a prison guard charged with watching Photini’s children.

Photini’s determination points also to humanity’s endless search for Truth, for the meaning of life, man’s desire for the Ultimate.  “Give me this water,” she asked, “that I may not thirst…” (John 4:15). Only God can provide such an experience of complete satisfaction. People err greatly when they seek fulfillment – in a complete sense – from anything in this life, be it possessions, power, careers, leisurely pursuits, even human relationships.

When Photini left the well to call upon the villagers, she also left her waterpot. According to the Saints, this seemingly insignificant act demonstrated that the woman no longer considered water from Jacob’s Well of great importance, when compared to the Living Water that comes through the presence and teaching of Christ.

The Samaritan Woman found her heart’s desire, in the Person of Jesus. In so doing, she points the way to salvation for each man, woman and child. We are all created in the Divine Image, for eternal communion with God, along with our brothers and sisters in Christ. We find no genuine rest in the life until we understand and appreciate these fundamental precepts of the Faith.  St. Augustine (4th and 5th centuries) writes in his Confessions: “…You have made us (Lord) and drawn us to Yourself, and our heart is restless until it finds rest in You.”

May we reaffirm to ourselves these blessed truths, during the rest of the Paschal season. May we follow the enlightened example of St. Photini, the Great Martyr and equal to the Apostles.

Bright Thursday Sermon

Christ is Risen!

Bright Week as we know, is a special time for Orthodox Christians. We are called to let the light of Christ’s resurrection illumine every facet of our existence, allow His victory over death and His abiding presence be the inspiration for all that we do, say and think. And not just this week, but throughout the year.

From the Book of Acts this morning we heard a portion – just a small portion – of St. Peter’s first sermon given on the day of Pentecost (Acts 2:38-43). As a result of his exhortation 3000 people were cut to the heart, repented and baptized. 3000 people! For many, a preacher’s dream.

And yet, as miraculous as this was humanly speaking, it is important to know that St. Peter, or any of the Apostles, would have been the first to ascribe the power of their preaching as coming from God Himself. Indeed, the content of their preaching was the Person of Christ. They did not preach the Church (or for our purposes the Orthodox Church), nor one religion over another, not even one charismatic disciple over another. Their focus was the Person of Jesus as the crucified, risen Messiah. This was their message to Israel and ultimately to the world.

Sometimes that emphasis is lost in our day and time. Christians seem to be in competition with one another constantly, in ways only secondarily having to do with Jesus. Unfortunately, their message to others reflects that misplaced emphasis. But really, this is nothing new. Even in the early Church, the Corinthians were warned about centering their faith around one or more “electrifying leaders,” be it Apollos, Cephas or even Paul himself (1 Corinthians 1:10-17).

Later, in his first sermon – from which we heard today – Peter referenced the gift of the Holy Spirit. Such a gift fulfilled the Prophecy of Joel: “In those days (says the Lord), I will pour out my Spirit on all flesh; your sons and your daughters shall prophesy, your old men shall dream dreams, and your young men shall see visions. Even upon the menservants and maidservants I will pour out my spirit” (Acts 2:14-18).

In other words, regardless of age, gender or social status, all will prophesy with the advent of the Comforter. People will fulfill their destiny to be prophets, with the calling to bring the Word of God to bear on every situation, the possibility of knowing God, discerning His will, speaking the truth in love, and letting God’s will guide every action. We all have that particular calling, to be prophets as those united to the Prophet, our Lord Jesus Christ.

But again, as the Apostles would readily affirm, the ability to enact any of this – even to convert 3000 souls – the power to pull this off, always belongs to God. In our pride that is often one of the most difficult lessons for us to learn, both clergy and laymen alike. Even in our work for the Church: that it’s not about us, our talents, our skills, our gifts, or whatever. It is ultimately about God: His Love, His Truth, His Grace, and ultimately His Church, His Body, His People.

There is a scene in the Gospel of St. Luke, describing Cleopas and another disciple traveling on the Road to Emmaus (Luke 24:13-31). They were conversing, even debating according to some translations, about what had happened to Jesus, speaking on the limited plane of human thought, and suffering from doubt, according to St. Theophylact. Ultimately, these men were enlightened through the breaking of bread (an image of the Eucharist) and later through the gift of the Spirit.

This same gift, this same enlightenment is given to us. Bright Week and the Paschal Season are perfect times – in the splendor of the Resurrection – to open ourselves more fully to such divine revelations. We can then break free from what is sometimes a shallow approach to life and even to the Church itself. We can perhaps rediscover with more power and confidence the dignity we possess as children and prophets of the Most-High. That in and behind everything we do as Christians is the Person of our Lord Jesus Christ.

Christ is Risen!

Easter Sunday: The Holy Pascha

(The Midnight Service)

Protopresbyter Thomas Hopko

A little before midnight on the Blessed Sabbath (Holy Saturday, April 19) the Nocturne service is chanted. The celebrant goes to the tomb and removes the winding-sheet. He carries it through the royal doors and places it on the altar table where it remains for forty days until the day of Ascension.

At midnight the Easter procession begins. The people leave the Church building singing:

The angels in heaven, O Christ our Savior, sing of Thy resurrection. Make us on earth also worthy to hymn Thee with a pure heart.

The procession circles the Church building and returns to the closed doors of the front of the Church. This procession of the Christians on Easter night recalls the original baptismal procession from the darkness and death of this world to the light and the life of the Kingdom of God. It is the procession of the Holy Passover, from death unto life, from earth unto heaven, from this age to the age to come which will never end.

Before the closed doors of the Church building, the resurrection of Christ is announced. Sometimes the Gospel is read which tells of the empty tomb. The celebrant intones the blessing to the “holy, consubstantial, life-creating and undivided Trinity.” The Easter troparion is sung for the first time, together with the verses of Psalm 68 which will begin all of the Church services during the Easter season.

Let God arise, let his enemies be scattered; let those who hate him flee from before his face!

Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life (Troparion).

This is the day which the Lord has made, let us rejoice and be glad in it!

The people re-enter the Church building and continue the service of Easter Matins which is entirely sung.

The canon hymns of Christ’s resurrection, ascribed to Saint John of Damascus, are chanted with the troparion of the feast as the constantly recurring refrain. The building is decorated with flowers and lights. The vestments are the bright robes of the resurrection. The Easter icon stands in the center of the Church showing Christ destroying the gates of hell and freeing Adam and Eve from the captivity of death. It is the image of the Victor “trampling down death by his own death.” There is the continual singing and censing of the icons and the people, with the constant proclamation of the celebrant: Christ is risen! The faithful continually respond: Indeed, He is risen!

It is the day of resurrection! Let us be illumined for the feast! Pascha! The Pascha of the Lord! From death unto life, and from earth unto heaven has Christ our God led us! Singing the song of victory: Christ is risen from the dead! (First Ode of the Easter Canon).

Following the canon, the paschal verses are sung, and at the conclusion of the Easter Matins, the Easter Hours are also sung. In general, nothing is simply read in the Church services of Easter: everything is fully sung with the joyful melodies of the feast.

At the end of the Hours, before the Divine Liturgy, the celebrant solemnly proclaims the famous Paschal Sermon of Saint John Chrysostom. This sermon is an invitation to all of the faithful to forget their sins and to join fully in the feast of the resurrection of Christ. Taken literally, the sermon is the formal invitation offered to all members of the Church to come and to receive Holy Communion, partaking of Christ, the Passover Lamb, whose table is now being set in the midst of the Church. In some parishes the sermon is literally obeyed, and all of the faithful receive the eucharistic gifts of the Passover Supper of Easter night.

The Easter Divine Liturgy begins immediately with the singing once more of the festal troparion with the verses of Psalm 68. Special psalm verses also comprise the antiphons of the liturgy, through which the faithful praise and glorify the salvation of God:

Make a joyful noise to the Lord, all the earth! Sing of his name, give glory to His praise.

Let all the earth worship Thee and praise Thee! Let it praise Thy name, O most High!

That we may know Thy way upon the earth and Thy salvation among all nations.

Let the people thank Thee, O God! Let all the people give thanks to Thee.

The troparion is repeated over and over again. The baptismal line from Galatians replaces the Thrice-Holy Hymn. The epistle reading (includes) the first nine verses of the Book of Acts. The gospel reading (focuses on) the first seventeen verses of the Gospel of Saint John (often chanted in multiple languages). The proclamation of the Word of God takes the faithful back again to the beginning, and announces God’s creation and re-creation of the world through the living Word of God, his Son Jesus Christ.

In the beginning was the Word and the Word was with God and the Word was God . . . all things were made through him . . . In Him was life and the life was the light of men. . . . And the Word became flesh and dwelt among us full of grace and truth . . . we have beheld His glory, glory of the only-begotten Son of the Father, and from His fullness have we all received grace upon grace (Jn 1.1–17).

The Liturgy of Saint John Chrysostom continues, crowned in holy communion with the Passover Lamb at his banquet table in God’s Kingdom. Again and again, the troparion of the Resurrection is sung while the faithful partake of Him “Who was dead and is alive again” (Rev 2.8).

In the Orthodox Church the feast of Easter is officially called Pascha, the word which means the Passover. It is the new Passover of the new and everlasting covenant foretold by the prophets of old. It is the eternal Passover from death to life and from earth to heaven. It is the Day of the Lord proclaimed by God’s holy prophets, “the day which the Lord has made” for His judgment over all creation, the day of His final and everlasting victory. It is the Day of the Kingdom of God, the day “which has no night” for “its light is the Lamb” (Rev 21.22–25).

The celebration of Easter in the Orthodox Church, therefore, is once again not merely an historical reenactment of the event of Christ’s Resurrection as narrated in the gospels. It is not a dramatic representation of the first Easter morning. There is no “sunrise service” since the Easter Matins and the Divine Liturgy are celebrated together in the first dark hours of the first day of the week in order to give men the experience of the “new creation” of the world, and to allow them to enter mystically into the New Jerusalem which shines eternally with the glorious light of Christ, overcoming the perpetual night of evil and destroying the darkness of this mortal and sinful world:

Shine! Shine! O New Jerusalem! The glory of the Lord has shone upon you! Exult and be glad O Zion! Be radiant O Pure Theotokos, in the Resurrection of your Son!

This is one of the main Easter hymns in the Orthodox Church. It is inspired by Isaiah’s prophecy and the final chapters of the Book of Revelation, for it is exactly the New Creation, the New Jerusalem, the Heavenly City, the Kingdom of God, the Day of the Lord, the Marriage Feast of the Lamb with His Bride which is celebrated and realized and experienced in the Holy Spirit on the Holy Night of Easter in the Orthodox Church.

Thoughts on the Civil New Year: Consider the Words of the Baptist

People greet the Civil New Year with a variety of emotions, a wide array of expectations both positive and negative.

Many individuals, for instance, experience joy as January 1st rolls around each year. They look forward to changing their lives for the better, to countless unseen, unknown possibilities. Others become nervous or anxious. There is perceived pressure to set New Year’s Resolutions coupled with painful remembrances of the past, as well as fear of what lies ahead. We just saw a reason for such fear with the attack in New Orleans last night. And then, there are those for whom January 1st is like any other day. No need to make a fuss, to be optimistic or pessimistic: “I can pray, party, set Resolutions, look forward to hopes and dreams at any time. I do not need an imposed date to change the way I think and behave.”

Regardless of where we personally fall into this range of responses, the point would be that we have an opportunity each January 1st along with our fellow countrymen, to feel close to them, to acknowledge with them the joys, possibilities and even sorrows that a New Year potentially brings. Regardless of faith or politics, we can find a certain comradery with our neighbors, as they undoubtedly experience the same feelings that we have connected to time and life changes. They embrace the same expectations, fears and joys. We can learn to rely on their support and guidance while they, in turn, rely on us.

The question for Orthodox Christians, however, is how do we specifically greet the Civil New Year, understanding that we have a great deal in common with our neighbors, and yet, we have much to share that is unique?

This morning, we are off to a good start. We are here in Church, offering praise and thanksgiving to the Lord, and we would certainly invite our friends and families to do the same. How can one fully appreciate and celebrate a change-over in time, if he or she does not “refer it all” to the Creator of time and space? We are here on this religious (also civil) holiday celebrating God’s divine condescension made manifest through His humble birth, and His circumcision in the flesh according to the Law. We are also commemorating today one of the Lord’s greatest disciples, our Father among the Saints, Basil the Great. Beyond that, we are praying this morning for forgiveness, strength, courage, determination, peace, guidance and prosperity in the months ahead. The prayers later on will mention these more emphatically. We are here, as well, seeking wisdom: we genuinely want to know how it is and what it means for Christ’s Disciples to take up their Cross, following in the footsteps of Jesus each day.

This good start to the New Year must lead to further action: growth in faith and a virtuous disposition. If we desire meaningful Resolutions, we can pick any list of activities that will take the focus off of us and place it on Jesus, on the neighbor as well: i.e. pray for others, offer forgiveness, be kind and charitable, especially to those who need extra help in specific areas of life. Be faithful with personal prayer and Church attendance.

In short, a good rule (if you will) for 2025 will take to heart the words of St. John the Baptist: “He (Jesus) must increase and I must decrease.” This would apply also to family, friends and acquaintances. Our neighbors should increase in our appreciation and understanding of them, as we treat them with respect and dignity. We cannot go wrong if we strive to live by St. John’s inspired principle. To Christ be all glory, honor and worship, now and ever and unto ages of ages. Amen. Christ is Born! Blessed New Year!

(From a January 1st sermon.)

Christ is Born!

Beauty and Salvation

(The following are basic thoughts on a broad topic that has captivated authors, artists, philosophers and theologians for centuries. There is no shortage of ideas concerning the infinite expressions of beauty. From a sermon at St. Barbara’s.)

The notion of beauty applied to people is often discussed in terms of outward appearance. “Appearance is everything,” many would say: the air of success, a youthful image and personal style. Toward these ends, Americans invest a great deal of money and time each year to acquire the “perfect look.” In 2023 alone they spent 502 billion dollars on cosmetics, cosmetic surgeries, fashion and fitness. Add to that number countless hours devoted to exercise, choosing the right clothes and applying make-up.

Each society possesses its own criteria that define a good looking individual. These may vary from country to country, generation to generation. A former professor of dogmatic theology, Sergei Verhovskoy (of blessed memory, +1986) expressed a bit of surprise at people’s obsession in the U.S. with “being thin.” He was born in Russia but in Paris received his formation as a theologian. According to Verhovskoy, the countries and times in which he lived, until the age of forty-five, appreciated “a healthy, robust look” as a sign of attractiveness.

Changes in perception have occurred even in America, especially since the 1970’s and 80’s. “Thin, is still in,” to be sure, but the end-look has been more refined. Today, a healthy glow combined with a lean, tanned, muscular, waxed-body represents the pinnacle of beauty. Actors, cover models and athletes provide the look that many strive to emulate.

Such standards, focused as they are strictly on appearance, literally scratch the surface of true beauty. What about a person’s emotional and mental stability, his inner well-being? What about concern for love, peace, joy, gentleness, goodness and faith, the fruits of the Spirit listed by St. Paul in Galatians? These qualities have a strong appeal and certainly offer a much better gauge of human excellence. Afterall, physical looks come and go. They cannot be taken with us once we leave this planet. But what can be taken is who and what we are inwardly. Beauty of character opens the gates of the Kingdom for each person. What’s more, inner beauty can be seen, clearly perceived in the faces of virtuous individuals. “The light of the body is the eye,” and soft eyes are often described as hugely attractive. They reveal a compassionate soul.

Unfortunately, many are blind to such things. They are equally oblivious to the inherent splendor of creation as a revelation of God’s presence. Psalm 19 tells us that, “The heavens are telling the glory of God, and the firmament proclaims His handiwork.” Paul, in his letter to the Romans, states that, “ever since the creation of the world God’s invisible nature, namely, His eternal power and deity, has been clearly perceived in the things that have been made.” In other words, all that exists bears the stamp of the Creator Who is beauty itself.

In a lecture, Fr. Thomas Hopko (of blessed memory, +2015) said that, “The most natural thing in the world should be that a person throws open his bedroom window each morning and exclaims, ‘the heavens are telling the glory of God and the firmament proclaims His handiwork.’ We typically do not do that (he said) because we are fallen creatures who – to a great extent – have lost the innate ability to perceive His presence. That ability, however, has been restored for us, in Christ.” Fr. Thomas then described the manner in which St. Seraphim of Sarov (+ 1833) greeted each person he met. “My joy,” he would say, perceiving the beauty of the divine image in each individual. For this righteous man, the company of another human being was always a cause of quiet celebration: it signified God’s abiding presence.

Thus, authentic beauty is associated with truth and goodness. When these three are not held together beauty alone – as an end in itself – is nothing. Accordingly, the Russian philosopher Vladimir Soloviev wrote, “beauty without truth and the good is an idol.” In Dostoyevsky’s (+ 1881) The Idiot, one finds a related, provocative statement that has challenged the thoughts of countless individuals: “beauty will save the world.” Beauty does indeed save in the most comprehensive sense of the term: as inspiration, as revelation of truth, a witness to God throughout creation. Ultimately the world is saved by beauty incarnate, our Lord Jesus Christ.

A Roman Catholic author, Juan Ignacio Hubner, associated these thoughts specifically with the Cross. “Ultimately (he said), there is no greater beauty than love that has conquered death…The beauty that saves, that truly saves, is the beauty of love that goes to the extreme of redemptive sacrifice.”

Such ideas lie at the heart of the Church’s appreciation of beauty in worship. Her music, iconography, architecture and liturgical celebrations point beyond themselves to something higher, more profound than colors, shapes and choral harmony. The Church’s art, through its varied expressions, conveys the central experience of Christians, that “God is with us,” the Savior has arrived. Sacred art communicates the presence of God’s Kingdom in our midst. There is a sacramental quality to Church art that goes beyond emotion, even inspiration. Orthodox Christians seek to open themselves to that experience. They do so by way of traditional disciplines: prayer, fasting and charitable works entered into for the sake of Christ.

The Advent, Nativity and Theophany seasons are quietly powerful with great attention given to beauty and prayer. There is even an art to prayer itself, and as with any artform proficiency is gained only after years of practice. May the Winter Pascha continue to be for us a time of heartfelt prayer and spiritual renewal, opening our mind’s eye to God’s beauty everywhere present, filling all things.

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On Politics and Religion

Protopresbyter John Meyendorff

(Looking ahead to the upcoming election we thought that the following article might be of interest.  Fr. John of blessed memory, was a Dean of St. Vladimir Orthodox Seminary, a noted author, Church historian and patristic scholar.  He also represented the Orthodox Church in America in many pan-Orthodox and ecumenical affairs around the world during his tenure at SVS).

In a totalitarian state it is easy – and often unavoidable – for the Church to be totally apolitical.  This is so because totalitarianism consists precisely in depriving the people of the right to think and decide on political matters.  The issue of “politics” (under an oppressive regime) arises only in the case of a revolutionary confrontation with the powers-that-be, and, in that case, for Christians there are difficult choices to make between active and passive participation in the change.  Quite often, Christians fail to satisfy either side because of their abhorrence of violence, which is practically inevitable in revolutionary situations.

In a democratic system Christians cannot be totally apolitical, because they freely vote.  If they abstain from voting, claiming to be apolitical, they in fact support the majority, which is a political act in itself.  They also pay taxes, which support government policies, and therefore are inevitably performing political acts.  So, in fact, an apolitical attitude in democracy is impossible.

However, Christians have advantages over their non-religious co-citizens.  They know through faith of the true meaning of such words as “justice,” “peace,” “security.”  They know that none of these realities can be provided by political or military or economic means only.  Politicians are lying when they promise those things to the people in their programs or their slogans.  True justice, peace and true security are accessible only in the Kingdom of God.  This basic belief makes Christians somewhat immune to total political commitment to anyone. 

However, it would be a mistake to think that the relative, temporary and partial forms of justice and peace can be ignored by Christians because they expect to find them in the Kingdom of God.  The commandment of love given by the Lord to His disciples refers also to this world and not only to the next.  “If someone says, I love God, and hates his brother, he is a liar” (1 John 4:20).

There is actually no clear and simple formula which would give us infallible directions as to how this divine love revealed to Christians is to be realized in their attitude towards society at large.  Historically, Roman Catholics and Protestants have relied on political solutions and methods more readily than the Orthodox.  To secure its independence from the State, Roman Catholicism became a state in itself, while Protestants, including the original white settlers in America, often dreamt of creating here on earth a just and “perfect” society.  Some Western Christians today, disappointed in the failures of the past, tend to ally themselves blindly with secular reformers or revolutionaries, hoping to reach “justice” in this way.  Orthodox Christians generally understand well that such solutions are quite mistaken.  However, they too have been often accused of being so detached from the world in their spiritual and liturgical experience of the Kingdom of God that they left their own countries in the grip of tyrants and dictators.

Personally, I believe that the Orthodox historical record in this respect is really not worse than that of the Christian West.  But it is true that if we, the Orthodox – especially now that we live far away from traditional structures which took certain Christian values for granted – do not take seriously our mission to the world around us, we will be judged accordingly.  This mission consists, first of all, in preaching the Gospel of Christ in its fullness, but it also involves feeding the hungry, helping the sick, being concerned with the weak and the disinherited.  There is no reason in this respect to leave a monopoly to socialist atheism, which is a miserable social failure anyway, or to agree with straightforward, selfish capitalism, which leaves the weak to care for themselves.  The Orthodox Christian solution is neither another ideological system, nor a politicized Christianity, nor an apolitical indifference to the world.  It implies the support of what is right and the rejection of injustice, in alliance with no one.  This freedom from all secular commitments, coupled with real concern for the salvation of the world, is the Christian position.  It somewhat annoys those who wish to use the Church for their own goals, but its strength lies in its independence and in its commitment to the higher Truth.  Let us not depart from it, and let us make the right choices accordingly.

(From a March 1983 editorial in the Orthodox Church in America Newspaper.  Reprinted in “Witness to the World,” published by St. Vladimir Orthodox Seminary Press, Crestwood, New York, 1987, pp. 88-90).

“Do not be Anxious…” The Perception and Utilization of Time

(From a sermon given at St. Barbara’s. Some main ideas are borrowed from the much beloved Metropolitan Anthony Bloom, as found in his modern classic, Beginning to Pray.)

People in general – certainly Americans – tend to be very anxious about life. I suspect this has always been the case, but the times we live in seem particularly unique. According to studies, approximately thirty percent of the U.S. population suffers from some form of anxiety. Twenty percent are affected in ways that make it difficult to function normally in everyday situations. [1]

Anxiety levels vary amongst individuals, as well as reasons for the anxiety. Some worries are self-induced: people place themselves willingly in ongoing situations that are morally questionable or carry a high degree of risk. Thus, they live in a constant state of apprehension. And then, there is stress – anxiety – that comes to people from the outside. Nothing to do with their personal choices. Simply wrong place, wrong time. They are left then to struggle with the aftermath.

This morning, however, did we not hear from Christ Himself: “Therefore (brethren), I tell you, do not be anxious about your life, about what you shall eat, drink, or wear…Is not life more than food, and the body more than raiment?” [2]

“Do not be anxious.” Some might respond, “Easier said than done. How is this even possible in light of constant daily concerns?” Difficulty understanding the Lord’s message is frequently related to misguided priorities. Jesus’s words presuppose a level of commitment – eventually – to His way of life.  When a person’s primary gaze, however, is directed toward something other than our Lord, then He seems to speak in unrealistic platitudes.  

Another problem lies with people’s perception and utilization of time itself. And that is what I want to focus on today, the perception and utilization of time.  

It’s probably safe to say that most Christians have not fully learned what it means to live in the present moment. And that is important, because this moment, where we are at right now, is really all that anyone can possess, living it by faith in God.

We know from experience that people tend to agonize continually over mistakes of the past, times and situations that no longer exist. On the flip side, they project personal fears and dreamt up catastrophes into a future that has not yet arrived, one which may never arrive, at least not as we envision it.

Both of these “non-existent time zones” (if you will), the past and the future, nevertheless, influence our lives so greatly that it becomes difficult to conceive of life devoid of anxiety, difficult to focus on that which currently stands before us. We constantly worry about things we did, and then we worry about what will happen if our well-conceived plans do not come to fruition. The present moment, in effect, is wasted. Our minds wander between what was, and the unproven what may be. We then lose sight of what is.

The actual problem then, lies in how we perceive the point at which we find ourselves here and now. Practically speaking, the present moment often seems like a razor thin, imaginary line, connecting the past with the future: almost non-existent. We are not quite sure how to view it. Our perception is that each second, each minute “come and gone,” rolls immediately into the future. People are left wondering, “is the present, even a real thing?” We think about it, but then in the blink of an eye, it instantly disappears. [3]

It is important though, to arrive at some kind of understanding, because God can only work with us where we find ourselves here and now. This moment is all that I have as an opportunity to open my heart to divine grace. I cannot change what has happened, nor can I live my life totally as it might be an hour, a month or ten years from now. The present is all I own and I must fill it with as much meaning as possible, give to it my full concentration.  This, in part, is the lesson of the Rich Fool: “the things you have prepared, whose will they be?” [4]

Again, easier said than done. Think about individuals, however, on the point of death but then miraculously saved. Many confess that in that final moment their lives “flashed before their eyes.” Amazing. Decades of experiences and relationships suddenly brought into the here and now. That razor thin line of the present, instantly became for them a river, highway, or whatever metaphor one may wish to use. So, what changed? [5]

Nothing on the surface. One second of time, was still one second.  One minute, still one minute. The person’s perception, however, of that one minute was like nothing he had ever known. He was offered a small yet powerful glimpse – dare we say – of how God Himself views the nature of time: past, present and future all laid out before Him.

Christians can learn to embrace such brief moments – good and bad – that offer this intense awareness. The experiences are usually few and far between, so to compensate there are useful exercises that can enhance one’s sensitivity.

We can take brief periods out of each day – a few minutes at a stretch – to simply sit: be with God and with ourselves. We do not have to pray formally at such times. We do want to insure, however, a mindfulness of God’s presence, and that our hearts remain still. Don’t look ahead anticipating the football game on television later that night or the next day’s business meeting. Don’t look back, wondering if this morning we should have given our neighbor different advice, or if last week’s car purchase was a smart investment. And do not let the ring of the doorbell or of our cell phones take us “out of the moment.”

If we are faithful to this daily routine, over the course of several months another world gradually opens up. During those short breaks anxiety dissipates as we let “the past be the past” while refusing to allow concerns about the future influence our thoughts. We simply allow the depth of time, the meaning of each second, reveal itself.

It is necessary, as well, to prioritize individuals and situations placed before us, here and now. People sometimes flit or dart through life, like butterflies, bouncing quickly from task to task, one personal encounter to the next, without really taking stock of where they are at, or who they are with. It is important, therefore, to pause periodically during the day, perceive the inherent worth of others, the value of their ideas, approach any job immediately at hand as something worthy of our complete attention for the glory of God. [6]

We admire individuals who are able to make us feel as though we are the only person in the room.  Learning the secret of that approach as a sincere gesture of respect – not simply as an act of salesmanship – will help believers to “live in the moment,” give to them a more intense appreciation of time itself. 

When our Lord gives directives such as, “Do not be anxious about life,” He knows what He is talking about. He anticipates all objections and justifications. We can expect the full meaning of such words to escape us initially, especially when our daily experience is just the opposite: we worry, we are anxious, we seem addicted to worry. It takes a while to understand and appreciate the blessings of God, including the gift of time, to learn the potential for each moment offered by Creator. May we be open to such lessons.

[1] National Institute of Health; Forbes Health.

[2] Matthew 6:25.

[3] Anthony Bloom, Beginning to Pray (Paulist Press, Mahwah, NJ 1970), p. 83.

[4] Luke 12:13-21.

[5] Bloom, pp. 83-85.

[6] Bloom, pp. 85-89.