Ministries Fair: Sunday, September 13

With the start of the new liturgical year, we look forward to the first two major feast days of the Church on September 8 and September 14. In addition we will celebrate multiple baptisms this weekend with Church School classes beginning Saturday, September 12 at 4:00 pm.

We are also anticipating St. Barbara's First Annual Parish Ministries Fair to be held during the Coffee Hour on Sunday, September 13 from 12:00 noon to 1:00 pm. Such fairs are apparently quite prevalent in some non Orthodox Churches. I am told that this particularly true within a Roman Catholic context. The basic purpose of our fair, however, is to offer an introduction to the ministries within St. Barbara's as represented by members of the Council. Each ministry will have a small booth at the fair in the Church hall, with take home materials available. Each Council member will be open to suggestions for future service, as well as to members of the parish offering their time and talents through these and other important ministries. The fellowship hour will be coordinated in the same manner as usual. Our hope is that between 12:00 noon and 1:00 pm on September 13 members of the parish will take a look at the various booths and speak to Council members about their efforts and future opportunities.

As an introduction to our Ministries Fair I would like to focus in this month's bulletin on words from Archpriest Sergei Glagolev. On one occasion while speaking specifically about lay ministries, Fr. Sergei shared profound yet practical thoughts with his audience that we may find useful as well. His words reflect the natural interest and emphasis on Church ministries with Orthodox and non Orthodox churches alike.

The Offensive Line:

Born in 1927, Fr. Glagolev is a venerable Orthodox priest, renowned musician and educator in the Orthodox Church in America. In one particular talk he compared lay ministries -- the service to God and others as offered by the entire parish -- to the offensive line of a football team. If the bishop, priests and deacons may be compared to quarterbacks, running backs, and receivers, then just as these players have their abilities enabled by the presence of a good offensive line, likewise, Fr. Sergei says, the people in a parish working together (like a good offensive line) enable each member of the Church (each player, if you will, including the bishop, priest and deacon) to perform his task to the best of his ability.

Continuing with the image of the Church as a team, Fr. Sergei invokes the venerable name of Howard Cosell -- now deceased -- but a legend in the world of broadcasting. Fr. Sergei's basic message is that the Church always desires more team members, but is not usually in need of announcers highlighting plays from the booth.

"The bottom line," he says, "is that we don’t want another generation of Howard Cosell's to talk football. I’m so tired of hearing explanations about this or that - or giving explanations. Let’s train people to help instead of talking the game, talking about missions or church schools. Let’s learn the skills so that we can teach others in order to make the Church grow, so that it might be the extension of power, grace, love and fullness that it is called to be in this country.

Fr. Sergei continues: "What I have in mind is power, people-power - not programs, not even materials - but rather people-power, power of the "laos," the lay people. This is where our strength is. “Lay ministries” is getting back to the basics of equipping all believers, all the faithful, to use their gifts and talents for the work of the Church; that is, not (just) to attend services, but to be of service, to be the servers, the ministers.

"Orthodox worship itself is called “service” by no accident. The worship of the church is an enterprise of all the Christian people who are known by one word - “servant.”"

The Christian as Servant:

Fr. Glagolev teaches that "in the sacraments, all Christians are addressed by one word - “servant” and this implies that no one may contract out of rendering service to Christ and His Church." He goes on to say that in each sacrament people are referred to by name, that sacramentally the reference to "commitment" is intentionally personal. Fr. Sergei states that in the Church, "we are identified as the servant of God, Mary, the servant of God, Andrew, the servant of God, Ann, the servant of God... That’s what we’re called to be, what we’re called to do - to be the servant of God, to be the servant of the parish, to be the servant of the diocese - the servant of God, and specifically by name. This is what ministries is all about."

Our Ministries Within the World:

Fr. Sergei states that, Baptism, Chrismation, and all other sacraments -- in which we are called "servants" -- are meant to prepare us for ministering, for our ministries in this world. Christ was Baptized, He fasted, prayed and was even "tempted as we are, yet without sin.” (Hebrews 4:14). All of this, "prepared Him for His ministry."

Fr. Glagolev goes on to say that,

"Now, who is supposed to continue this earthly ministry (of Jesus)? In His prayer for His Church (John 17) Christ says, “I do not pray that thou shouldst take them out of the world, but that thou shouldst keep them from evil.” “As thou didst send me into the world, so I have sent them into the world.” We remain in the world. Why? In order to do what? In order to continue Christ’s ministry in His Body, the Church."

"All are called to this ministry of service. We are not called simply to fulfill the fast and then to say, “Oh, good, Christ is risen!” or “Christ is born!” Our fasting must lead us, prepare us, again and again, reinforce in us again and again, our calling to minister."

Teach, Preach and Heal:

Fr. Sergei asks, "what was this ministry of Our Lord’s?" The answer: "to teach, to preach, and to heal. According to Fr. Glagolev:

"If our lives do not teach, preach, heal by our example, then (he says) we are no Christians at all! Teaching does not mean “to explain” the way we explain icons. We are called to "be" icons! Do you realize that if an icon doesn’t teach, preach, or heal, then it isn’t an icon, either? It is the same thing with us. That we are to teach does not mean “to explain” or “to talk about” but rather to be the followers of Christ, to "be" the doers of Christ.

Fr. Sergei emphasizes that, "In order to teach, preach and heal, the ministry of stewardship is crucial. We must learn how to manage our lives since there is never enough time, money, and resources to do everything that we are called to do in this overwhelming task for the growth and evangelization of the Orthodox Church in America. Without the stewardship and management of our priorities and our resources, we will make very little progress.

"The prophet Joel says in Chapter 2, “And it shall come to pass afterward... that I will pour out my spirit on all flesh -- on all people -- your sons and daughters shall prophesy, -- (In other words, they will be able to speak, to witness, will be able by their example to show that Jesus Christ is in their midst, that He is risen, that He has filled us, and that we ourselves are now partakers in His victory over sin and death) -- your old men shall dream dreams, and your young men shall see visions. Even upon the menservants and maidservants -- (upon them all) -- in those days, I will pour out my spirit.” (Joel 2:28-29)

"This is the kind of ministry we should be talking about in youth ministries and in the ministries of the aged. Parish growth is the work of the Parish Council, and the work of the Parish itself in evangelizing the community...

Fr. Glagolev states further that,

"Family life - this is where the ministries begin. The training to serve begins in the family itself. And in the witness of our family life, we give our witness to the community, witness to Orthodoxy by what we are, how we live, by the goals and priorities we manifest in our lives. This is what witness truly is, not another teaching film. By our witness, yours and mine, people will see how we live, how we behave, what our goals are, what Orthodoxy is all about. So, when someone says, “What is Orthodoxy?”, the usual answers ...won’t be necessary. They won’t have to ask questions if, as Joel suggests, the witness of our lives will show what it should or could be, if we take this business of lay ministries seriously. Then those who are outside the Church will say, “Who are these people that love each other so much? What kind of church do they have that it gives them that kind of power, those kinds of priorities in their lives? Look at how they rejoice! Look how happy it makes them!” They won’t see us going around with a sad face saying, “I’m Orthodox, I’m fasting.”"

Holy Scriptures -- Our Teacher:

And finally Fr. Sergei provides key passages from the Bible -- with personal commentary -- as reflections upon the topic of Lay Ministries, of service to the Lord and to one another. Matthew 20:26-28 “...whoever would be great among you must be your servant, and whoever would be first among you must be your slave; even as the Son of man came not to be served but to serve, and to give his life as the ransom for many.”

John 12:25-26 “He who loves his life loses it, and he who hates his life in this world will keep it for eternal life. If anyone serves me, he must follow me; and where I am, there shall my servant be also; if any one serves me, the Father will honor him.”

I Corinthians 4:1 “This is how one should regard us, as servants of Christ and stewards of the mysteries of God.” (The “mysteries of God” does not just mean ordination, but all the sacraments.)

Galatians 6:14-15 “But far be it from me to glory except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. For neither circumcision counts for anything, nor uncircumcision, but a new creation.” A new creation, a new humanity, and this new humanity is recognized, is manifested by our behavior, by what we do, by what our goals are, not by our talk.

Philippians 2:5-8 “Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form, He humbled himself and became obedient unto death, even death on a cross.” We read in this passage, and in the Liturgy of St. Basil, that He lowered Himself to the likeness of a servant so that in our serving, we might liken ourselves to His glory - doxa. Hopefully, it will be the right glory - orthdoxa.

I Peter 2:9-10 “But you are a chosen race, a royal priesthood, a holy nation, God’s own people, that you may declare the wonderful deeds of Him who called you out of darkness into His marvelous light. Once you were no people but now you are God’s people; once you had not received mercy but now you have received mercy.” And, finally,

I Peter 4:8-11 “Above all hold unfailing your love for one another, since love covers a multitude of sins. Practice hospitality ungrudgingly to one another. As each has received a gift, employ it for one another, as good stewards of God’s varied Grace: whoever speaks, as one who utters oracles of God; whoever renders service, as one who renders it by the strength which God supplies; in order that in everything God may be glorified through Jesus Christ."

Concluding Remark:

Having read the above thoughts from Fr. Sergei we hope that everyone will join us for the Divine Liturgy and for the Ministries Fair on Sunday, September 13. If you have any questions please do not hesitate to contact either Fr. Basil or one of our Parish Council Members.

Risk, Love, Do what’s right: The True Legacy of St. Alexis

Father Andrew Morbey

     (On August 9, the Orthodox Church will celebrate the memory of Our Venerable Father Herman of Alaska, Wonderworker, the Patron Saint of our country.  The following article -- near its end --recounts the example of another American Orthodox Saint:  Alexis Toth, Confessor and Defender of Orthodoxy in North America.  Throughout, however, it reminds us of daily experiences we have as Christians in terms of risks, while striving to do what is right according to the Gospel of Jesus Christ.)

     If one reason why parishes and dioceses and local churches sometimes do not grow is because they are comfortable in simply ministering to their own ‘people.’ Another is because when they actually have the opportunity to welcome people into the Church, they become nervous and worry about the risks.  And it seems that there are any number of risks. There is the risk that people who express an interest in Orthodoxy will eventually lapse.  There is the risk that they will bring with them experiences and ideas and customs that we don’t fully understand or appreciate, that we do not even have the imagination to welcome and embrace, let alone permit and encourage.  Perhaps the most fundamental risk is that we cannot control outcomes.

     But all the great and wonderful things of life have a degree of risk.  Love is the very best example of this.  A commitment to love someone is an absolutely enormous risk.  There is so much potential for pain and failure! Nonetheless, Tennyson gave voice to a deep wisdom when he wrote that: ‘tis better to have loved and lost / than never to have loved at all….( In Memoriam: 27).

     The fact of the matter is that we cannot - we simply cannot – control outcomes.  We have to do what is right - with a certain measure of prudence of course, for it too is a virtue - and do it with prayer;  that is, do what is right and leave the outcome to the Lord. This is actually a win-win situation, because on the one hand, in taking the right sort of risk we are doing the right thing, and if it works, brilliant!  Thank God!  If it fails, well thank God still, because all things actually work together for good for those who love God. Isn’t that good news? That even if we seem to fail - even if we fail - and even if the outcomes of our best intentions are not great - or even make things worse - they will ultimately work for our good, for our salvation, if we love God.  Yes - this is true and the experience of all the saints - if we love God! But if we are practical atheists, if we in reality only give lip service to the Lord but do not in fact trust Him and do not accept this path - to take up the cross and follow Him - how truly tragic and pathetic our failures will be!

     So:  we may not get what we want, but we will get something that will further our salvation. Should we be friendly? Should we be kind? Should we be generous? Should we forgive? Should we show mercy? Should we forget? Should we give? Should we inconvenience ourselves? Will failure, rejection, repudiation ultimately hurt us?  Is it worth the risk to suffer?  Of course these things will hurt, but through that hurt - if there is hurt - will there not come abundant grace?

     I mention all of this because we have just celebrated the Anniversary of the Repose of St Alexis (Toth) on May 7. In many ways, he was the founder - and certainly the facilitator - of the reception into the Orthodox Church of our community.  When the Russian Orthodox Church accepted the Greek Catholics in Minneapolis, freely, generously and without demands - because it was the right thing to do - the Church took a very great risk.  But the Church at that time had courage, optimism, hope. It was willing to reach out, to bless particular customs and practices, to integrate and celebrate cultural diversity and traditions to the greater glory of God and His Church.  It did this in Alaska, in Korea and China and Japan, in eastern Europe, and here in America, starting in Minneapolis!  This is the example that our Orthodox Church in America should cherish - a evangelical and optimistic missionary openness, a willingness to take risks, a willingness to leave outcomes to God. This should be the true legacy of St. Alexis for Orthodoxy in America!

     Father Andrew Morbey is Dean of St. Mary’s Orthodox Cathedral in Minneapolis, MN.

Rejoicing in All That is Good

Archpriest Steven Kostoff

     In Saint Paul’s Epistle to the Philippians 4:8-9 we find this marvelous passage:  “Finally, 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.”

     The Apostle exhorts us to “think about these things.”  That may actually take some effort on our part.  For without having the time to pause and “think about these things,” we may have lost the inclination to do so.  It would be spiritually hazardous to feel that the virtues enumerated herein somehow come to us automatically, simply because we are “Church-going Christians.”  Hence, it is imperative that we listen to the Apostle Paul and “think about these things”and, in so doing, give ourselves the opportunity to search out all that is wholesome in life.     Saint Paul essentially borrows a list of virtues that were common within various Greek philosophical schools current in his lifetime.  The pursuit of such virtues would lead to the “good life,” for only a life dedicated to such a pursuit would be considered worthy of living.  He apparently continued to respect this centuries-old tradition.  We should bear this in mind whenever confronted with other religious beliefs or serious philosophical schools of thought.  As much as we may disagree with them about some fundamental issues from our Christian perspective, there is also much to be found that is honorable, just, pure, lovely, gracious, excellent, and worthy of praise that are taught and promoted by these other religions and philosophies.  To think otherwise would be to succumb to the temptations of a sectarian mind.  A sect is a group that cannot find anything of value outside of its own narrowly defined borders.  This eventually breeds some form of obscurantism and narrow-mindedness, if not eventually fanaticism.  A “catholic” mind as understood by the great Church Fathers can rejoice in whatever is true, even if found outside of the Church.

      At the same time, the Apostle has included this exhortation in an epistle that is thoroughly and consistently Christocentric.  The living reality of Christ permeates all of Saint Paul’s thoughts and actions.  There is nothing that is worthy of pursuit that is outside of Christ.  For the Apostle Paul, nothing can compare with the knowledge of Christ.  And this “knowledge” is not intellectual, but deeply experiential.  In one of his most famous passages—Philippians 3:7-8—he writes,

     “But whatever gain I had, I counted as loss for the sake of Christ.  Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord.  For his sake I have suffered the loss of all things, and count them as refuse  (In Greek, skivala = rubbish, dung, excrement,) in order that I may gain Christ and be found in Him….”

     Anything that is of the truth somehow belongs to Christ and comes from Christ – even if not acknowledged.  So the virtues that Saint Paul exhorts the Philippians to pursue are found in Christ in a most preeminent form.  Those virtues – though taught and found elsewhere—will find their most perfect manifestation in Christ.  Yet the point remains that we can rejoice in all that is good, wherever we encounter it.  The Apostle assures us that with such an approach to life, the “God of peace” indeed will be with us.

     (Father Steven Kostoff is rector of Christ the Savior-Holy Spirit Church, Cincinnati, Ohio. He is also a member of the adjunct faculty of the theology department at Xavier University in Cincinnati, where he has taught various courses on Orthodox theology.)

Are Orthodox Christians “Bible believing?”

Archpriest John Matusiak

(oca.org)

Question:

     I attend a non-denominational church that considers itself “Bible believing.”  Recently, I was told that Orthodox Christianity places little emphasis on the Bible and, as such, is not “Bible believing.”  Could you please clarify this for me?

 

Answer:

     The central issue here is not whether one “believes in the Bible,” but whether one “believes in Jesus Christ.”  In short, we as Orthodox Christians firmly believe in the One Whom the Bible reveals as Lord and Savior—Jesus Christ.  While we indeed firmly acknowledge that the Bible is the revealed, written word of God, our belief is centered not on the Bible as such, but on the One Whom it reveals as the only-begotten Son of God, the living Word of God [see John 1:1 ff.], Who took on our human nature [without relinquishing His divine nature or “blending” it with the human nature as a kind of “third” nature unique to Himself] in order to bring about the salvation of all.  As such, our faith and belief is in the person of Jesus Christ, the Living Word of God, Who is revealed in the written word of God—Holy Scripture.

 

     It is often curious for Orthodox Christians to hear that they place “little emphasis” on Scripture, especially when one considers the worship of the Church.  For example, our primary worship service—the Divine Liturgy, which reaches its climax in the reception of the Eucharist, as mandated by Our Lord Himself in Scripture [see John 6:25ff.]—is filled with hymns and passages directly taken from Scripture.  Thus, at the outset of the Divine Liturgy, the first and second antiphons consist of the singing of Psalms.  The Hymn of the Incarnation—an ancient hymn glorifying Christ as the only-begotten Son and immortal Word of God—contains several direct passages from Scripture.  In the third antiphon we again sing Psalms or, in some traditions, the entire text of Matthew 5:3-12—the very words of Jesus Christ Himself—widely referred to as the “Beatitudes.”

 

     The Divine Liturgy continues with the responsorial singing of passages from yet another Psalm—known as the “Prokeimenon”—as a prelude to the reading of a selection from the New Testament Epistles or the Acts of the Apostles, which change daily.  Following this, “Alleluia” is sung in response to additional Psalm verses in preparation for the proclamation of the Gospel reading for the day.  The homily or sermon (comes next)—in which a commentary on the Scripture readings is offered, together with the challenge for the faithful to “incarnate” these words from Scripture in their daily lives.

 

     During the remainder of the Divine Liturgy, we find countless Scripture passages, including the recounting of the Last Supper [more commonly known in Orthodox Christian circles as the “Mystical Supper”], the text of which is taken directly from Scripture, during which we again hear Our Lord inviting us to eat of His Body and drink of His Blood.  It is said that there are hundreds of direct quotes from Scripture in the Divine Liturgy—far more, in a single service, than one would find in other Christian traditions.

 

     There are countless other examples of the use of the Bible in Orthodox Christian worship, not the least of which is the use of the Book of Psalms which in monastic practice is sung in its entirety at least once during the course of a week.  During certain services and times of the year, such as the season known as “Great Lent” that precedes the celebration of Our Lord’s Resurrection on Easter [known as “Pascha” in the Orthodox Christian tradition], numerous readings from the Old Testament also are read, in addition to the New Testament Gospels and Epistles.  The Liturgy on Great and Holy Saturday—the day before Holy Pascha—features 15 readings from the Old Testament—in addition to the appointed Epistle and Gospel readings—that span God’s plan of salvation for His People from the moment of creation.  These readings have been a part of our liturgical worship since ancient times, in fact.  And the entire text of Luke 1:46-55—widely known as the “Magnificat”—is sung at every celebration of Matins, the Church’s morning worship.

 

     So, the Bible indeed is central to Orthodox Christians, and widely used in public worship, or "Liturgy,” far more than in any other tradition.  Yet it is in the One Whom the Bible reveals—Jesus Christ—that our belief is centered, for it is He Who is the All-Merciful Savior, and it is He in Whom our faith is placed.  As the Bible directs us, “He thatbelieveth in the Son hath everlasting life” [John 3:36], and “For God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life” [3:16].

 

     (The preceding response was written by Archpriest John Matusiak and posted in the Q & A, oca.org.  Many answers to a wide variety of questions may be found there.  We invite our parishioners to take advantage of this valuable resource.)

Metropolitan Tikhon's Visit to Ft. Worth, TX

On Sunday, May 10, 2015 His Beatitude Metropolitan Tikhon traveled an hour west of Dallas to spend an evening with parishioners and friends of St. Barbara Orthodox Church in Ft. Worth, Texas.  His Beatitude's visit came at the end of a long weekend of hierarchical services and meetings at St. Seraphim Orthodox Cathedral in Dallas.

 

Along with Metropolitan Tikhon, St. Barbara's was pleased to host the following OCA, Diocesan and Deanery clergy:  Archimandrite Gerasim (Eliel) DOS Diocesan Administrator;  Archpriest Marcus Burch (Diocesan Chancellor);  Archpriest Thomas Moore (Dean, Carolinas Deanery);  Archpriest John Anderson (St. Seraphim Cathedral, Dallas, TX);  Archpriest Justin Frederick (St. Maximus Church, Denton, TX);  Priest Photius Avant (St. Sava Church, Plano/Allen, TX);  Priest David Bozeman (St. Nectarios Church, Waxahachie, TX);  Protodeacon Joseph Matusiak (St. Vladimir Seminary);  Deacon Gregory Norris (St. Seraphim Cathedral, Dallas, TX); and Subdeacon Roman (Assistant to the Metropolitan).

 

The evening began at 5 pm with the Entrance of His Beatitude.  No liturgical services were scheduled that night.  Even so, the faithful who were gathered greeted the Metropolitan at the door in the customary manner, with a bouquet of flowers, bread and salt, and the Cross.   As the procession moved into the Church, the choir sang, "The Angel Cried..."  His Beatitude venerated the Altar and blessed those present.  The people responded with, "Eis Polla Eti Despota."  The clergy then retired into the Church library for a meeting.   The Metropolitan addressed priests and deacons as the new Diocesan Locum Tenens.  Time was allotted for OCA, Diocesan and Deanery related questions.

 

Immediately after the clergy gathering His Beatitude blessed the food at the main reception.  Approximately 115 people were present on a day when heavy storms had already been a strong factor in parts of the DFW Metroplex.  Visitors from neighboring Churches and missions were among the faithful gathered.

 

During the meal His Beatitude offered words of greeting and opened a Q & A with those present.   Several diverse questions were asked of the Metropolitan.  In the beginning, however, the group seemed hesitant to address His Beatitude, until one brave teenager asked for a description of a "typical day" in the life of a Metropolitan.  It was a perfect question to get things started.  From that point, the questions came easily.

 

Following a final prayer and blessing, many people went into the Church for photos with the Metropolitan.  Individual and family photos were taken, as well as group shots with clergy and children.  A particularly delightful moment was experienced when His Beatitude took time to explain the meaning of the bishop's walking staff to three very inquisitive children.   They seemed intensely fascinated as the Metropolitan revealed to them the secret of traveling with an Episcopal staff, by unscrewing and thus dividing it into three distinct sections.

 

The theme for the evening's banquet was, "A Texas Welcome."   The servers, kitchen crew, greeters and organizers indeed made everyone feel welcome.  The Western theme decorations, from cowboy boot toothpick holders, to the saddle, bluebonnet aprons and Lone Star floral arrangements, provided a most appropriate atmosphere within the hall.   The menu was quite diverse, yet unmistakably "Texas."  In spite of the weather, spirits were high:  it was Pascha all over again.

 

Following final farewells His Beatitude headed back to Dallas in the rain to prepare for an early morning flight.  The faithful of the DFW Metroplex wish to thank Metropolitan Tikhon and the many visiting clergy and laymen for a delightful weekend of prayer, business gatherings, and fellowship.

 

Unless otherwise noted, photos by St. Barbara's parishioners.

Welcome, Metropolitan Tikhon!

     Very soon the faithful of the DFW Metroplex will be honored with a visit by His Beatitude Metropolitan Tikhon, Primate of the Orthodox Church in America, and locum tenens of the Diocese of the South.  His Beatitude will be in Dallas and Ft. Worth from Friday, May 8 through Monday morning, May 11.   Near the end of his stay the Metropolitan will visit St. Barbara's in Ft. Worth from approximately 5 pm to 9 pm, Sunday night, May 10.  No service is scheduled for that evening.  However, His Beatitude will gather with Deanery clergy from 5 to 6 pm at our parish.  A reception and "meet and greet" with the faithful of St. Barbara's and other local Churches will follow at approximately 6:15 pm.

     The theme for the May 10 reception will be "A Texas Welcome" with barbeque as the main course being provided.  We are in need, however, of thematic accompaniments and desserts  from our parishioners, as well as other meats.  A sign-up sheet is located in the hall to indicate what people might bring.  Everyone's help will be appreciated with food preparations, serving, greeting and clean up afterwards.   Please contact Matushka Christine, Zach and Tiera Lueth, Tracie DeBolt or Fr. Basil with questions or for more information.  Those people bringing food please arrive early so that food can be placed in decorative dishes and situated on the appropriate tables.      

     The visit of His Beatitude to St. Barbara's is a historic occasion for our community, so please mark your calendars for this important event.  A more detailed  itinerary of the Metropolitan's visit follows.

     Although Liturgy will be celebrated as usual at St. Barbara's on Sunday, May 10, we encourage our parishioners to worship at St. Seraphim's that weekend on both Saturday and Sunday, particularly for the two Hierarchical Liturgies and Ordination.   On Sunday, May 3,  I will meet with the youth of our parish during the Fellowship Hour to discuss the importance of the Metropolitan's visit.  Parents and interested adults are welcome to join us if they like, as we speak about specifics regarding the visit of an Orthodox Hierarch.   In addition people are encouraged to help prepare for the Metropolitan's visit by joining us on Saturday morning, May 9, at 10:30 am, for a thorough cleaning of the Church and hall.

Friday, May 8  (at St. Seraphim Cathedral):

Morning and afternoon meetings of Diocesan Deans with His Beatitude, as well as with Archpriest John Jillions and Melanie Ringa.  Vespers will be celebrated at the Cathedral at 6 pm, followed by a Dean's Dinner with the Metropolitan starting at 7:30 pm.

Saturday May 9 (at St. Seraphim Cathedral):

9:15 am Greeting of Metropolitan at the Cathedral

9:30 am Hierarchical Divine Liturgy with Diaconal Ordination (Church Cleaning at St. Barbara's at 10:30 am.)

Festal Lunch with Metropolitan

Great Vespers 5:00 PM

Dinner to follow

                                                                                                                        

Sunday Morning, May 10  (at St. Seraphim Cathedral):

9:15 am  Greeting of the Metropolitan at the Cathedral

9:30 Hierarchical Divine Liturgy

Coffee Hour

Meeting of the faithful with the Metropolitan

Lunch with Metropolitan

Sunday Evening, May 10  (at St. Barbara's in Ft. Worth):

Dallas Deanery Clergy Dinner with Metropolitan 5:00 pm in Ft Worth.

Texas reception and "meet and greet" to follow at approximately 6 pm.

Pascha (Easter) 2015

Paschal (Resurrection) Season: 2015

Fr. Basil Zebrun

Introduction and Bright Week:

The week following Pascha (Easter), is called Bright Week, by the Church. Pascha is celebrated this year by the Orthodox Church on April 12, one week later than Christians of the Western Tradition.  As Holy Week was a final time of anticipation and preparation for “the Feast of Feasts,” so Bright Week is a period of unique Resurrection joy, manifested outwardly in diverse ways.  For instance, during Bright Week there is no fasting at all from various types of food;  all liturgical hymns, ideally, are to be sung rather than read; and the Church remains highly decorated, with the royal doors and deacon’s doors of the iconostasis left open as they were during the Midnight Service.  This latter practice emphasizes visually that the gates of God’s Kingdom have been open to man through the Cross, Tomb and Resurrection of Christ.  Services during Bright Week are celebrated in a particularly glorious manner, identical to that experienced during the Midnight Service and Resurrection Vespers on Pascha Sunday.  The traditional announcement, “Christ is Risen,” is sung repeatedly by the Church choir, and people greet one another with this same message of hope.

While Bright Week is a time of profound, perhaps uncommon celebration, the Resurrection season is not limited to one week.  For forty days, until Ascension (this year May 21), the faithful recall in songs and greetings the joyous news that ‘Christ has trampled down death by death, bestowing life upon those in the tombs.’  Clergy and altar servers continue to wear their brightest vestments, and everyone stands (rather than kneels) in prayer, both at home and in Church.  The practice of standing in prayer during the Paschal Season serves to stress our belief that in Christ we are already resurrected beings, residents on earth yet citizens of Heaven. The faithful continue this practice until Pentecost (this year May 31), when after Liturgy for the first time since Holy Week we kneel in prayer during three special prayers that are read from the ambo by the clergy.

The five Sundays following Pascha emphasize, through the appointed Scripture readings and hymns, (1.) post-resurrection appearances of Christ; (2.) the Church’s early life and missionary endeavors (epistle readings are taken from the Book of Acts); and (3.) aspects of baptism, through which we ourselves have died and risen with Christ to a new life in God (Gospel readings are taken from the most “sacramental” of Gospel accounts, that of John the Theologian or Evangelist).  Fr. Thomas Hopko (of blessed memory) in his Orthodox Faith Handbook Series, Volume II, provides a summary of the meaning of the five Sundays of Pascha.  The following contains quotes and paraphrases from that summary.

Thomas  Sunday  (April 19):

On the Sunday following Pascha, called in our liturgical books “the Second Sunday,” the stress is on the Apostle Thomas’ vision of Christ.  The significance of the day comes to us in the words of the Gospel:  “Then He said to Thomas, “Put your finger here, and see My hands;  and put out your hand, and place it in My side;  do not be faithless, but believing.” Thomas answered Him,

“My Lord and My God!”  Jesus said to him, “Have you believed because you have seen

Me?  Blessed are those who have not seen and yet believe.”  (John 20:27-29). In this last statement Christ refers to all those who will come after the Apostles and become disciples through their words. This includes Christians of every century, including our own.  We have not seen Christ with our physical eyes, nor touched His risen body with our physical hands, yet in the Holy Spirit we have seen and touched and tasted the Word of Life (1 John 1:1-4), and so we believe.  In the early Church it was only on this day that those baptized at Pascha removed their (baptismal) robes and entered once again into the life of this world.

The  Myrrhbearing  Women  (April 26):

The Third Sunday after Pascha is dedicated to the Myrrhbearing Women who cared for the body of the Savior at His death and who were the first witnesses of His Resurrection.  The three troparia of Holy Friday, (having to do with the Noble Joseph of Arimethea anointing and burying the Body of Jesus;  Christ’s descent into hell and its defeat;  and the angel’s proclamation to the myrrhbearing women of Christ’s resurrection) are sung once again and form the theme of the day:

"The noble Joseph, when he had taken down Thy most pure body from the Tree, wrapped it in fine linen and anointed it with spices, and placed it in a new tomb."

"When Thou didst descend to death, O Life Immortal, Thou didst slay hell with the splendor of Thy Godhead."

"The angel came to the myrrhbearing women at the tomb and said: Myrrh is fitting for the dead, but Christ has shown Himself a stranger to corruption! So proclaim: The Lord is risen, granting the world great mercy."

The  Paralytic  (May 3):

The Fourth Sunday is dedicated to Christ’s healing of the Paralytic (John 5).  The man is healed by Christ while waiting to be put down into the pool of water.  Through baptism in the church we too are healed and saved by Christ for eternal life.  Thus, in the church, we are told, together with the paralytic, to “sin no more that nothing worse befall you” (John 5:14).  Our Lord’s question to the man, “Do you want to be healed?” is directed to us as well, reminding us that the gift of life and illumination through the Resurrection brings with it responsibilities.  It must be nurtured and shared with others.

The  Feast  of  Mid-Pentecost:

In the middle of the Fourth Week, there is a day which is called by the Church, the Feast of Mid-Pentecost (this year May 6).  On this day we recall that Christ, “in the middle of the feast” teaches men of His saving mission and offers to all “the waters of immortality” (John 7:14).  Again we are reminded of the Master’s presence and His saving promise:  “If anyone is thirsty let him come to Me and drink” (John 7:37).

The  Samaritan  Woman  (May 10):

The Fifth Sunday after Pascha deals with the Woman of Samaria with whom Christ spoke at Jacob’s Well (John 4).  Again the theme is the “living water” and the recognition of Jesus as God’s Messiah (John 4: 10-11; 25-26).  We are reminded of our new life in Him, of our own drinking of the “living water,” of our own true worship of God in the Christian Messianic Age “in Spirit and in Truth” (John 4: 23-24).  We see as well that salvation is offered to all:  Jews and Gentiles, men and women, saints and sinners.

The  Blind  Man  (May 17):

Finally, the Sixth Sunday commemorates the healing of the man blind from birth (John 9).  We are identified with that man who came to see and to believe in Jesus as the Son of God.  The Lord has anointed our eyes with His own divine hands and washed them with the waters of baptism (John 9: 6-11).  In Christ we are given the power to see and confess Him as God’s only-begotten Son, and we are given the ability to comprehend clearly and with love, our own lives, the lives of others and the world around us.

Ascension, Pentecost and All Saints Sunday:

The Paschal Season ends with the great feast of Ascension (again, this year May 21) on which believers celebrate the Lord’s ascent in order to be glorified with God the Father and to glorify us with Himself.  He goes in order to “prepare a place” for us, and to take us into the blessedness of God’s presence.  He goes to open the way for all flesh into the “heavenly sanctuary...the Holy Place not made by hands” (See Hebrews 8-10).  Furthermore, Christ ascends in order to send the Holy Spirit (an event celebrated on Pentecost) who proceeds from the Father, to bear witness to Him (Christ) and His Gospel in the world, by making Him (Christ) powerfully present in the lives of His disciples.

On Pentecost (May 31) the Church celebrates the final act of God’s self-revelation and self-donation to the world.  God’s plan of salvation – starting with and including the formation of His chosen people, Israel;  the sending of the prophets;  the birth of Christ; His teachings, miracles, sufferings, death, burial and resurrection – all of this culminates with the giving of the Holy Spirit on Pentecost and the birth of the New Israel, the Church of God, the life of which is the continued presence of the Spirit in our midst.

The Sunday after Pentecost, that of All Saints  (June7), reveals the power of the Holy Spirit in this world, the reason that He was given.  The Saints are those who, without a doubt, have been saved and transformed by the Spirit’s presence, a fate open to all who believe. And then finally, on June 14, we commemorate All Saints of America, as a logical follow up to the previous Sunday.  This celebration affirms God’s presence and activity amongst His disciples in North America, placing before us local and contemporary examples of sanctity.

Thus a journey which began for us way back on January 25 with the Sunday of Zacchaeus will end on June 14.  But the journey was taken for a reason.  The seasons of fasting and celebration that we have experienced are to lead us to a deeper faith in Christ as Savior.  They are to instill within us a stronger commitment to our own mission, to be Christ’s witnesses “to the ends of the earth." (Acts 1:8)

(Some of the above information taken from Fr. Thomas Hopko’s, The Orthodox Faith, Volume 2, Worship, published by the O.C.A.’s Department of Christian Education)

Holy Week 2015

Orthodox Holy Week 2015

St. Barbara Orthodox Christian Church

(April 4 – April 12)

Fr. Basil Zebrun

On Saturday, April 4, Orthodox Christians will begin observing the most solemn of Days leading up to the celebration of Pascha on April 12:  Lazarus Saturday, Palm Sunday and Holy Week.  These nine days are specifically set aside –  consecrated – by the Church to commemorate the final and decisive events in the Lord’s earthly life.  Traditionally, during this time, Christians make an effort to “lay aside all earthly cares,” in order to devote themselves to contemplating the central Mysteries of the Faith:  the Cross, the Tomb and the Resurrection of Christ.  So significant is this period that some have stressed that during Holy Week “time seems to stand still or earthly life ceases for the faithful, as they go up with the Lord to Jerusalem” (Fr. Thomas Hopko).  May we all look upon the days ahead as sacred, dedicated to our Lord.

Lazarus  Saturday  &  Palm  Sunday  (April  4 & 5):  These two days form a double feast, anticipating the joy of Pascha.  At the grave of His friend Lazarus, Christ encounters “the last enemy,” death (1 Cor. 15:26).  By raising Lazarus, Christ foreshadows His own decisive victory over death, and the universal resurrection granted to all mankind. Palm Sunday commemorates Jesus’ triumphal entry into Jerusalem, “riding on the colt of an ass,” in fulfillment of a prophecy from Zechariah (9:9).   On this occasion our Lord allows the people to greet Him as a Ruler, the only time during His earthly ministry when this occurs.  Christ is indeed the King of Israel, but He comes to reveal and open to mankind His Heavenly Kingdom.  We hold branches of palms and pussy willows of our own on Palm Sunday, greeting Christ as the Lord and Master of our lives.

Liturgical services for these two days will be celebrated on Saturday morning at 10:00 am, Saturday evening at 6:30 pm, and Sunday morning at 10:00 am.  Palms will be blessed on Saturday night, the eve of Palm Sunday.

Great  &  Holy  Monday,  Tuesday  &  Wednesday  (April  6 – April 8): Having just experienced a foretaste of Pascha we now enter the darkness of Holy Week.  The first three days stress the End Times, the Judgment, and the continual need for vigilance.  They point to the fact that when the world condemned its Maker, it condemned itself, “Now is the judgment of this world” (John 12:31).  They remind us that the world’s rejection of Christ reflects our own rejection of Him, inasmuch as we sin and accept the worldview of those who shouted, “Away with Him, crucify Him!”  Central to the services for these days are the Gospel readings, and the hymns which comment on these lessons.  Among the chief hymns are the Exapostilarion, “Thy Bridal Chamber, I see adorned….,” and the following troparion sung during Matins as the Church is being censed:  “Behold!  The Bridegroom comes at midnight, and blessed is the servant whom He shall find watching:  and again, unworthy is the servant whom He shall find heedless. Beware, therefore, O my soul, do not be weighed down with sleep, lest you be given up to death, and lest you be shut out of the Kingdom.  But rouse yourself, crying: “Holy! Holy! Holy! art Thou, O our God.  Through the Theotokos, have mercy on us!”  (Troparion)

Liturgical services for these three days will be celebrated at 7:00 pm.

Great  &  Holy  Thursday  (April 9):   During the Matins Service or the Service of the 12 Passion Gospels on Holy Thursday night we “accompany Christ, step by step, from the time of His last discourse with His disciples to His being laid in a new tomb by Joseph of Arimethea and Nicodemus.  Each of the 12 Gospel sections read during the evening service involves us in a new scene:  the arrest of Jesus; His trial; the threefold denial of St. Peter; the scourging and the mockings by the soldiers; the carrying of the Cross; the Crucifixion; the opposing fates of the two thieves; the loving tenderness of the moment when Jesus commits His Mother to the care of His faithful disciple, John;  and the Lord’s final yielding up of the spirit and burial” (Fr. Paul Lazor). The liturgical hymnography for that night comments on the Gospel readings and gives the response of the Church to these events in the life of Christ.  During this service the faithful hold lit candles during the Gospel lessons while kneeling, and in large parishes Church bells are rung before each reading: once for the first reading, twice for the second, and so on.

The Matins Service at St. Barbara’s on Holy Thursday will be at 7:00 pm.  

Great  &  Holy  Friday  (April 10):  On the one hand, this is the most solemn of days, the day of Christ’s Passion, His Death and Burial.  On this day the Church invites us, as we kneel before the tomb of Christ, to realize the awful reality and power of sin and evil in “this world,” and in our own lives as well.   It is this power that led ultimately to “the sin of all sins, the crime of all crimes” the total rejection and murder of God Himself (Fr. Alexander Schmemann).

On the other hand, the Church affirms that this day of evil is also the day of redemption.  “The death of Christ is revealed to us as a saving death, an offering of love” (Fr. Alexander Schmemann).  Holy Friday is the beginning of the Lord’s Pascha, for the One Who is raised, is the One Who is crucified for us and for our salvation.  “By death Christ tramples down death…”  Thus the tomb of Christ, placed in the center of the Church, is lavishly adorned with flowers, for from the tomb comes life.

Liturgical services for Holy Friday will take place at 2:00 pm and at 7:00 pm .

The afternoon service is often referred to as “Burial Vespers.”  During its celebration the final events in the life of Christ are brought to mind through the scripture readings and the hymnography.  At the conclusion of Vespers the faithful kneel and the choir sings, in a very slow manner, the troparia for the day which speak of Joseph of Arimethea and Nicodemus burying the Body of Jesus;  and the angel’s announcement to the Myrrhbearing Women that, “Myrrh is fitting for the dead, but Christ has shown Himself a stranger to corruption.”   As these words are heard the clergy and servers make a procession around the tomb with the “winding sheet” on which is an icon of the crucified Lord. This winding sheet is placed on top of the tomb and venerated by the faithful.

On Friday night a Matins service is celebrated during which the people sing hymns and lamentations in front of Christ’s tomb.  We hear about how, “hell trembles while Life lies in the tomb, giving life to those who lie dead in the tombs.”  We also begin to hear announcements and foreshadowings of the Resurrection in both the scripture readings and hymns.  In fact, the Alleluia verses chanted after the Epistle reading are the same Resurrectional verses from Psalm 68 chanted by the clergy on Pascha night:  “Let God arise, let His enemies be scattered, let those who hate Him flee from before His face..” (etc.)

Great  &  Holy  Saturday  (April 11):   On the morning of this day, at 9:00 am, we will celebrate the Vesperal Liturgy of St. Basil.  This service “inaugurates the Paschal celebration…  On ‘Lord I Call Upon Thee’ certain Sunday Resurrection hymns are sung, followed by special verses for Holy Saturday which stress the Death of Christ as the descent into Hades, the region of death, for its destruction.

"A pivotal point of the service occurs after the Entrance, when fifteen Old Testament lessons are read, all centered on the promise of the Resurrection, all glorifying the ultimate Victory of God…The epistle lesson is that which is read at Baptisms (Romans 6:3-11), referring to Christ’s Death and Resurrection as the source of the death in us of the “old man,” and the resurrection of the new man, whose life is in the Risen Lord  (Here we must remember that Pascha has always been the most traditional time for Baptisms of catechumens).  During the verses immediately after the epistle reading the dark Lenten vestments and altar coverings are put aside and the clergy vest in their brightest robes.  An announcement of the Resurrection is then read from the last chapter of St. Matthew”s Gospel.   The Liturgy of St. Basil continues in this white and joyful light, revealing the Tomb of Christ as the Life-giving Tomb, introducing us into the ultimate reality of Christ’s Resurrection, communicating His life to us…”  (Fr. Schmemann).

It should be noted that on Great and Holy Saturday every major act of the Vesperal Liturgy of St. Basil takes place in front of the Tomb, or processes around it:  the Small Entrance; the 15 Old Testament readings;  the Epistle and Gospel readings;  the Great Entrance;  the distribution of Holy Communion;  and the final dismissal prayer.

Pascha  (April 12):  The Main Resurrection service will begin at 11:30 pm on Saturday night (We ask that everyone try to arrive at least 15 minutes early, those with food even earlier, so that we can begin the service promptly with all lights out in the Church).  This particular service is actually comprised of three services, celebrated together, one after another:  Nocturnes, Matins and the Divine Liturgy.  The entire round of services ends around 2:30 am on Sunday morning and is followed by the blessing of Pascha baskets and the Agape Meal, at which we enjoy fellowship and partake of many non-lenten foods.

Special features of the Midnight Service include:  Nocturnes (11:30 pm to 12:00 midnight) celebrated in total darkness with only one light for the choir, followed by a triple procession around the outside of the Church, a Resurrection Gospel reading and the first announcement of, “Christ is Risen!”  The Paschal Matins then begins during which the Church is brightly lit and the faithful sing of Christ’s Resurrection in a very joyous manner. Near the end of Matins the Paschal Catechetical Sermon of St. John Chrysostom is read.  During the Liturgy of St. John Chrysostom the Gospel from the Prologue of St. John’s Gospel is chanted in several languages, symbolic of the universal character of the Christian Faith.  Immediately after the service food for the Agape Meal is blessed, as well as Pascha (Easter) baskets full of non-fasting foods.

On Sunday afternoon, April 12, at 12:00 noon, we return to the Church to celebrate Resurrection Vespers during which we hear a Gospel reading and more hymns of Christ’s Resurrection.  A continuation of the Agape Meal will be enjoyed after Vespers.

Bright  Week  (April 13 – April 18): The week immediately after Pascha is an extended celebration of the Lord’s Resurrection.  Although we enjoy a 40 day Paschal season, the services of Bright Week are uniquely joyous, reflecting the specific tone and spirit of Pascha night.  Divine Liturgies and Vespers celebrated during this time are very similar to those of April 12.  There is, as well, no fasting during Bright Week.  We look forward to celebrating Pascha with all of our Church members and friends.  Once again, we encourage everyone to set aside the days ahead as sacred, dedicated to our Lord.

Christ is Risen!   Indeed He is Risen!

Love for our Neighbor: A Means of Attaining Love for God

St. Ignatius Brianchaninov

      (St. Ignatius Brianchaninov (1807-1867), was a bishop of the Church of Russia. The present article is an excerpt from his chapter on Love as found in his classic work, "The Arena." Since the Lenten Season began with a strong liturgical emphasis on "the neighbor," the following may be seen as providing additional insights to this all important topic.)

      The Savior of the world summarized all His particular commands in two main, general commandments: "You are to love the Lord your God, He said, with all your heart, and with all your soul, and with all your mind. This is the first and great commandment. And the second is like it: You are to love your neighbor as yourself. The whole of the Law and the Prophets depends on these two commandments."

      Although the commandment of love for God is as far superior to the commandment of love for God's Image (man) as God is superior to His image, yet the commandment of love for our neighbor serves as a foundation for the commandment of love for God. He who has not laid the foundation labors in vain to construct a building: it cannot possibly stand without the foundation. By love for our neighbor we enter into love for God. A Christian's love for God is love for Christ, and love for our neighbor is love for Christ in our neighbor. By loving our neighbor -- by loving him in the Lord, that is, as the Lord command us -- we acquire love for Christ, and love for Christ is love for God.

      The union of love for God with love for our neighbor is superbly explained in the epistles of the Holy Apostle and Evangelist John the Theologian. It is impossible to love God, according to St. John's teaching, without first loving one's brother. And love for one's brother consists in carrying out the Lord's commandment in this regard. (2 John 1:6)

      The same teaching is given by the holy (fathers). Saint Anthony the Great said: "On our neighbor depends life and death (of the soul). By winning our brother we win God; by offending our brother we sin against Christ." St. John Kolovos, one of the greatest fathers of the Egyptian Skete, said: "It is not possible to build a house by beginning from the top, but the structure must be begun from the foundation and built up to the roof." When asked what the foundation meant, he replied, "The foundation is our neighbor. We must win him and begin with him. On him are based all the commandments of Christ." Saint Mark the Ascetic said: "It is impossible to be saved otherwise than through one's neighbor." This is what is held and taught by all the holy fathers; this is the general Christian teaching, the teaching of the Church, the teaching of Christ.

      Direct all your attention to the acquisition of love for your neighbor as the basis of your life...Love your neighbor according to the dictates of the commandments of the Gospel, not at all according to the dictates and impulses of your heart. The love planted by God in our nature was damaged by the fall and cannot act correctly...Love your neighbor in this way: Do not get angry with him and do not bear resentment or a grudge against him. Do not allow yourself to say to your neighbor any reproachful, abusive, sarcastic or caustic words. Maintain peace with him as far as possible. Humble yourself in his presence. Do not try to have your revenge on him either directly or indirectly. Whenever possible, yield to him. Get out of the habit of arguing and quarrelling, and reject it as a sign of pride and self love. Speak well of those who speak evil of you. Pay good for evil. Pray for those who cause you various offences, wrongs, temptations, persecutions (Matthew 5: 21-48). Whatever you do, on no account condemn anyone; do not even try to judge whether a person is good or bad, but keep your eyes on that one evil person for whom you must give an account before God: yourself (Matthew 7: 11).

      Treat your neighbors as you would like them to treat you (Matthew 7: 1-12). Forgive and pardon men their offences against you from the depth of your heart, so that your Heavenly Father may forgive you your countless offences, your terrible debt of sin that can easily cast you down and confine you for all eternity in the prisons of hell (Matthew 18: 23-25)...

      Finally, do not harm your brother by talkativeness, gossip, close acquaintance and familiar conduct with him. If you avoid these pitfalls in regard to your neighbor, you will show and acquire for him the love commanded by God and pleasing to God; thereby you will open the way for yourself to the love of God...

Forgiveness Sunday: Feb. 22

Protopresbyter Alexander Schmemann

     In the Orthodox Church, the last Sunday before Great Lent – the day on which, at Vespers, Lent is liturgically announced and inaugurated – is called Forgiveness Sunday.  On the morning of that Sunday, at the Divine Liturgy, we hear the words of Christ:

"If you forgive men their trespasses, your heavenly Father will also forgive you, but if you forgive not men their trespasses, neither will your Father forgive your trespasses..." (Mark 6:14-15)

     Then after Vespers – after hearing the announcement of Lent in the Great Prokeimenon: "Turn not away Thy face from Thy child for I am afflicted! Hear me speedily! Draw near unto my soul and deliver it!",  after making our entrance into Lenten worship, with its special memories, with the prayer of St. Ephraim the Syrian, with its prostrations – we ask forgiveness from each other, we perform the rite of forgiveness and reconciliation...

     What is the meaning of this rite?  Why is it that the Church wants us to begin the Lenten season with forgiveness and reconciliation?  These questions are in order because for too many people Lent means primarily, and almost exclusively, a change of diet, the compliance with ecclesiastical regulations concerning fasting.  They understand fasting as an end in itself, as a "good deed" required by God and carrying in itself its merit and its reward.  But, the Church spares no effort in revealing to us that fasting is but a means, one among many, towards a higher goal:  the spiritual renewal of man, his return to God, true repentance and therefore true reconciliation.  The Church spares no effort in warning us against a hypocritical and pharisaic fasting, against the reduction of religion to mere external obligations. As a Lenten hymn says:

     In vain do you rejoice in no eating, O soul!

     For you abstain from food,

     But from passions you are not purified.

     If you persevere in sin, you will perform a useless fast.

 

     Now, forgiveness stands at the very center of Christian faith and of Christian life because Christianity itself is, above all, the religion of forgiveness. God forgives us, and His forgiveness is in Christ, His Son, Whom He sends to us, so that by sharing in His humanity we may share in His love and be truly reconciled with God.  Indeed, Christianity has no other content but love. And it is primarily the renewal of that love, a return to it, a growth in it, that we seek in Great Lent, in fasting and prayer, in the entire spirit and the entire effort of that season. Thus, truly forgiveness is both the beginning of, and the proper condition for the Lenten season.

     One may ask, however:  Why should I perform this rite when I have no "enemies"?  Why should I ask forgiveness from people who have done nothing to me, and whom I hardly know? To ask these questions is to misunderstand the Orthodox teaching concerning forgiveness. It is true, that open enmity, personal hatred, real animosity may be absent from our life, though if we experience them it may be easier for us to repent, for these feelings openly contradict Divine commandments. But the Church reveals to us that there are much subtler ways of offending Divine Love.  These are indifference, selfishness, lack of interest in other people, of any real concern for them;  in short, that wall which we usually erect around ourselves, thinking that by being "polite" and "friendly" we fulfill God’s commandments. The rite of forgiveness is so important precisely because it makes us realize – be it only for one minute – that our entire relationship to other men is wrong, makes us experience that encounter of one child of God with another, of one person created by God with another, makes us feel that mutual "recognition" which is so terribly lacking in our cold and dehumanized world.

     On that unique evening... we are called to make a spiritual discovery:  to taste of another mode of life and relationship with people, of life whose essence is love.  We can discover that always and everywhere Christ, the Divine Love Himself, stands in the midst of us, transforming our mutual alienation into brotherhood. As l advance towards the other, as the other comes to me,  we begin to realize that it is Christ Who brings us together by His love for both of us... We know why we shall fast and pray, what we shall seek during the long Lenten pilgrimage.  Forgiveness Sunday:  the day on which we acquire the power to make our fasting – true fasting;  our effort – true effort;  our reconciliation with God – true reconciliation.