+
6T-'
f rR-oI.{/oTFE \7t ' NA I N TS .t
As eachhasreceiveda gift, employ it for one another,as good stewardsof God's varied grace: whoever speaks,as one who utters oracles of God; whoever renders service, as one who rendersit by the strengthwhich God supplies; in order that in everything God may be glorified through JesusChrist. To Him belong glory and dominion forever Then He also said to him who invited Him, and ever.Amen. When you give a dinner or a supper, do not ask your friends, your brothers, your I Peter4:10-11 relatives,nor rich neighbors,lest they also invite you back,andyou be repaid.But when you give a feast,invite the poor,the maimed, the lame,the blind. And you rvill be blessed, becausethey cannotrepay you; for you shall Has a brother been the occasion of some be repaidat the resunectionof the just. trial for you andhasyour resentmentled you to hatred?Do not let yourself be overcome Lrke 14:12-14 by this hatred, but conquer it with love. You will succeedin this by praying to God sincerelyfor your brother and by accepting his apology;or elseby conciliatinghim with an apology yourself, by regarding yourself The word "holy" sums up all duties toward as responsiblefor the trial and by patiently God and the entire course of life we are to waiting until the cloud haspassed. follow. We must not cling too much to our earthly things, even if they are good, for St.MaximostheConfessor they are of the body. On the other hand, we shouldn't hatethem both either,even if they arebad.Rather,we must be aboveboth good and bad. We trample the bad things under foot. And we give the thingsthat are good to Let my soul take refuge from the crowding thosewho needthem. turmoil of worldly thought, behind the shadow of Thy wings. Let my heart, this St. Clementof Alexandria seaof restlesswaves,find peacein Thee, O God. The more a religious works at prayer, the more helpful he is. Do what you can,and then pray that God will give you the power to do what you cannot.
-t+ji{+ T
St. Augustine
Winter 2004 j oaOe 3
"Theinsightful articles and
I once heard a story about two young
I can think of no better way to assure
men who were fishing above a low dam on a river near their hometown. While
spiritual successand safetyin our respective
concentrating on catching fish, they were unaware that their boat had drifted until they were not far from the water flowing over the dam. When they finally realized their situation, the current nearthe dam had
p rovocativeessaysincluded
becometoo powerful for them to keep their boat from going over. Below the dam the water was dashing with strong force over great boulders and through crevices in the
in thisissueof PRAXIS
rocks. Caught by the swirling waters under the rocks, the two young men never came to the surface. After days of relentless searching, the divers finally found one
magozineare intendedto
enhance thedesire for
adultsto participotein on-
going formqtion through
body, and then two or three days later, the
educotion."
increasing their knowledge, appreciation, and faithfulnessoftheir Orthodox Christian heritage. The insightful articles and provocative essaysincluded in this issue of PRAXIS magazite are intended to enhancethe desire for adults to participate in on-going formation through effective religious education.I am convinced that the administrative, financial, and spiritual health of the Orthodox parish and home is directly related to the desire of adults
other.
to continue to mature in their faith by participating in life-long religious learning.
Like the two young fishermen, we sometimes are adrift and do not even realize it. The Orthodox Christian family
Only in this fashion can we assurethat we will never find our families swept over the precariousboundariesof holinessdrowning
can be so preoccupiedwith life's tasks that we often find ourselves slowly drifting
in the swirling waters of secularity.
towards dangerousspiritual precipices.One ofthe attitudesthat parents can cultivate to help them avoid the treacherous crags of ever-increasingsecularismis the desireto nurturetheir ability of spiritual discernment. By regularly participating in adult religious education classes,programs, workshops, and retreats, Orthodox adults will develop an Orthodox Christian worldview which
effective religious
homes during these precarious times than for parents to dedicate themselves to
most certainly will increase their spiritual perception and liturgical participation. Barbara Bush once said, "Success does not depend on what happens at the White House, but what happens at your house."What this previousFirst Lady was affirming was the belief that the health of the family reflects the health of the nation.
FatherFrank,
*#
ExecutiveEditor
1
'
'Lt
,/
t,'
ip"tig
PRAXIS magazineis published twice a year. The subscription rate is g15 for rwo years.Checks,payableto the Department of Religious Education, should be sent to: PRAXIS Circulation 50 GoddardAvenue Brookline,MA02445 (617)850-1218 SI ]RMISSION Submissions should be
CI IITIFT,INF,S 1,000-2,000 words
in
length
and directly discuss education in the theology and tradition of the Orthodox Christian churches. Lesson aids or graphic '\f'e also enhancements may accompany the articles submitted. encourage the submission of photographs relevant to parish life (pra-xis). Please also provide a biographical sketch of the author not exceeding fifly words. Material previously published or under consideration for publication elsewhere rvill not be considered without
prior
consent of the editor. \7e reserve the right to edit for usage and sryle; all accepted manuscripts are subject to editorial modification. Articles sent by mail should be accompanied by an electronic version on CD-rom or for Macintosh.
in Microsoft \7ord for \Tindows
Articles in Microsoft
\ford
may also be
emailed as an arrachment to fifrank@goarch.org AddresS submissions to: Rev. Dr. Frank Maraneos and /or Elizabeth Borch.
ExecutiveEditor: t\,f.^.^i--
F,li,^".
Design and Layout: Creative/Tech. Production: Cover Photo: Inside Cover:
Inside Back Cover:
Back Cover:
Printing:
Reu.Dr. Franh Marangos Elizabeth Borch Tina Millsaps Brad Borth Dr. SperoKinna* Photographer 2002 OCMC missionnip to Keryta the DisciplesFeet Jesus\Y/ashing Ho ly Transfguration Mo nastery, Brookline,MA Natiuity H o[, Tiansfgurati on M onaster1, Brookline,MA Christ the GoodShepherd Ho Iy TransfgurationMo nastery, Brookline,MA Atlantic Graphic Seruices,Inc. Clinton, MA
'WegratefullyacknowledgeHolyTiansfiguration Monasteryin Brookline, MA for icons reproduced in PR4X1S. Visit their website at: hrrp: htmadmin.phpwebhosting.com. 'We
gratefully acknowledgeDavid Legloahecand the membersof Holy Tiiniry Orthodox Church in Lewiston Maine, for some of the picrures appearingin this issueofPRAX1S. Scripture quotations taken from THE HOLY BIBLE CONTAINING THE OLD AND NE\(/ TESTAMENTS W{TH THE APOCR\?HAL/ DEUTEROCANONICAI BOOKS, NE\T REVISED STANDARD VERSION. The views expressedin this magazineare not necessarilythe views of the nr of R el i gi ou"E ducati on. D eparrme @2004, Department of Religious F.ducation of the Greek (lrthodox Archdiocese of America.ISSN 1530-0595.
Winter 2004
page 5
PRAX/+
Dear PraxisStaff, I rvanted you to know thar I receivedmy first issueoFPRAX/S Magazinethis weekend,and it was well worrh rhe wairl I couldn'rpur ir down. One articlethat I especiallyfound of interest is, "Taking the Risk to Follow Christ." I havealready madecopiesto distriburero our "PurposeDriven Life" Book Club. It ties right into this book, which is our purposein life.
Creetings,
[contJ
countless ways.My skillsin researching, writing, editing, and speakinghaveimproved so incredibll' over thesefour years that I am asroundedjust On a side nore, I am from the Antiochian thinking abour it. It's wonderful to have rhe Archdiocese,and the many menrionsof the rwo opportuniry to research different aspecrsof Orthodoxy and sharemy fairh with others,but (SOYO & GOYA) thar tie us rogerher rruly probably more delightful to meet so many other touchedmy heart. Ve rruly areone faith and one peoplewho sharemy belieFs, values,experiences, church. struggles,and way of living. I now have many Cod bless you and your wonderful mission friends from all over the country and I feel I have deeperbonds with thesefriends who live so with PRAXIS Magazine! You have done an far away and whom I rarely seethan with many outstandingjob putting this togetherand reaching who live nearme and whom I seemore often.As out to peoplein rhe m.inistriesand through rhis someonerecentlywrote to me-"I firmly believe wonderful magazine. I look forward ro my nexr that Orthodox friendsarethe only onesyou rruly experiencewirh PR4X1S. keep for your lifetime." I couldn'r agreemore. Everythingthe Oratorical Festivalhas done for me is amazing,and I realizethat without the hard In Christ, work of peoplelike you it could neverhavebeen Diana Cooper accomplished. I'm very grateful.Thank you again! 'Vith
Dear Fr. Marangosand Staff,
loueand gratitude in Christ, Lia Eliades(2ndpkce, SeniorDiuision) Natiui4, of Christ GreekOrthodox Church Nouato,California
I wantedto write and thank you for includingthe Metropolis of San Francisco materialwe submittedrc PRAXIS Magazine,in what turned out to be a fantasticissuelI enjoyed i r r . "- ". 1^" .1 '
God bless, Reu-Michael Nasser ExecutiueDirector Orth odox Chri stia n Fellowship
Dear Father Frank, Father lohn, and Presvytera Margaret, I cannot begin to thank you enough for all the time and work you pur into The St. John Chrysostom Orator.ical Festivall This is my fourrh year ofparticipation in rhe Festival and my second rime speaking at the Archdiocese level. Oratorical Festival is always one of the highlights of my year The Oratorical Festival has enhanced my life in
page 6
Winter 2004
Dear FatherMarangos, I would personally like to thank you for the incredible opportunicy ro participate in the National St. John ChrysostomOratoricalFestival in 2004. This experience hasbeenunforgettable. I cannow seehow much time and preparationwas put into this event,and I am gratefulto people like you who give their time to this program. I deeplyappreciatethe SavingsBond that will be put towards my future education. Again, thank you for everythingand hopefully,God-willing, I will seeyou onceagainin the NationalOratorical Festival2005!
This is to let you know about a nerv rvebsiteabout Blzanrine musicl The site is rhe result of a vearlong project that Farher Frank Marangos has been working on at Holy Cross School of Theologv. He received a granr lrom the tWabash Cenrer (lndiana) Faculo' Grant Prograrn for Gaching and Learning in Theologl,and Religion to explore this methodol og. FarherFrank'sp urpos e i n generar;ng the project is to researchhow students go about learning to chanr, and to begin to rranslate rhe research findings into best pracrices for teaching Byzantine chant, both online and/or in person. The website hosts a mulri-media program for learning Blzantine chant. Ir includes 21 least dar. hvmns --- you'll seerhe hi'mns in Bvzanrine and Vestern notation! with Greek and English texts, and hear them sung br. male and female voices! Each hvmn is alsoshorvn*'irh an icon and its description along wirh orher informarion abour rhe Feasr Day and its hisrory, theologl', scriptural references,canonsr and rubrics. The National Forum is pleased that it r','asable to be part of the parrnership thar Father Frank convened to advise him and help w'ith his project. rWe especially are most grareful to rhe National Forum's orvn Dr. George Stefanidakisof Houston, u'ho pur in many grueling and detailed hours rvorking rvith rhe programmer ro ser rhe \Testern notation for the project, They worked from Father Nick Kastanas'sByzantine notation of melodies rvhich had been sung by Metropoliran Methodios - a verv complicared and complex 6rst aatempt, both as lar as rhe music was concerned as well as the programming! The project gives us many insights into horl' an online teaching course can be developed --- one that takes into account different learning sryles (note how you can click various features on and offl) and one wl.rich presents multiple information channels around a single topic. I think rhis project is an excellent first "breakthrough" step ir-rusing technology to display, pla,v, and teach chant --- as we move forr..,ard, rve now rvill be able to use Father Franki innor.ative ideaswell, feeling good about the possibilities the1. uncovered, looking lor u'hat rve like and for what we have learned, and identifying placeswhere we can improve as we move into developing other web-based explorations.
hno://chant.hchc.edu Wcki Pappas
Sincerely, Philip Tangalos(Honorable Mention, JuniorDiuision) St.John the Baptist GreehOrthodox Church SterlingHeighx, Michigan Metropolis of Detroit
National Chairman National Musicians
Forum
of
Greek
Orthodox
Cburch
PRAXISVolume4, lssue2 Adult
Trr SncnnrrnENTAlrry oF THEFnnntl, Pnnr 2 Rev.FrankMarangos, D.Min.,Ed.D.
AruOnrnooox PRrEsrRerlecrsoN CHRlsrMAs Rev.Fr.CvrilGarrett
B
22
Tnr LrruncyAsA TeRcxrr,rc Momrnr Rev. Constantine Newman, Ph.D.
OnrnoooxResouncrs oNTHElnrennrr PhilLawrence
10
23
New Wnys oF THTNKTNG Pnnr 2 ^;::;rlenoensnrp,
12 MeL GresoN's,"THE Pnssroru oF THECHRrsr" Rev.Fr.StevenTsichlis
14 Sr. Joxr'rCrRysosroru ORnroRlcnlFesrrvnl Mary Royal/Ama nda Efthimiou
17 It'totvtounllslvt (Eve)Tibbs Paraskevd
19
As HrsroRrcAL TRADTnoN TueGnrrx Lnrucuncr Mrs.lrene Alexandrou
24 Wrves,Suamrrro YounHusenNos Rev.Fr.WalterSmith
26 Trncgtt'tc rre FntrnExpenrrrurrnlry Rev.Fr.AnthonyConiaris
28 Do Nor BeArnnro Christopher Bundros
29
The cover photo is provided courtesy of the 2002 OCMC mission trip to Kenya. Pres. Jenny Legakis writes, "Our mission while in the village of '!7e Chavogere, was to assistin building a secondary school. stayed with one of the matriarchs of the village - Mama Theodora. In the weeks there, I became close with Mama and her family. Her daughter-inJaw, Agnes, was living there and taking care of her new baby Aida. Through conversation I found out that the baby still had not been given her 40-day blessing (and she was clearly older than that). Since we celebrated Vespers every night in the village church of St. Mark, I proposed that we take the baby one evening to receive the blessing. Upon asking Fr. Alexios, the priest of the village, to approve this plan, he in turn proposed that I offer to be the baby's godmother. Surprised, yet honored, I agreed to ask the family and they accepted my offer. Then came the adventure of getting ready for the special day. The village did not have all the supplies needed for the baptism so I traveled with Mama Theodora's son, Hilary, to the nearest large town to buy the outfit and the many supplies needed. tVe took a taxi, a van taxi, and finally a bike taxi to get there and backl Makarios, Archbishop of Kenya, along with Fr. Gerasimos Makris and Fr. Alexios presided over the baptism. It was an amazing experience to have my first godchild be a beautiful Kenyan baby girl. I hope to return with my family to seeher in person one day. The picture that graces the front of this issue of PRAXIS was taken on the day we left Chavogere. The woman on the far left is one of the village women who had come out to see us off. Next to her is Agnes, the mother of Aida, and me with baby Aida. \X/e still keep in touch and send support as often as we can." - PresuyteraJenry Legakis
Winter 200+I rr* t
PR,A,Y/S-
of theflamily Tht$aeramentalitJ Pnnr2
"...ifwe belieue mnrrinse is simply a soc)
Rrv.FnnwMRRRr.rcos, D.Mrr,r., Eo.D,
ciql construct, then
PARTII:THEFAMILY f
societylns fhe priai-
r is not un c o m m o n r o h e a ra co n ve r sa r io na m o n g
ledgeto de-construct
O rrhodox C h r i s c i a n s w h o d e scr ib e m a r r ia g e I I at " als o' a s a c r a m e n Lo f th e Ch u r ch . T h is expressionbetrays a sort ofliturgical ambiguiry as
nnd thel1re-construct
if the Grace of the sacramenr is somehow added to the institution of marriage. Be that as it ma1',
thenotionoffamilyat
the marriage of rwo baptized Orthodox Christians is inherer-rtlya "mysterion"-a Holy sacrament, a
,t)ill."
sign of the Kingdom of God-that, as we have begun to see-supports, enriches and mystically transforms the water-filled pors of narural marriage into the wine of a sacredfamily life!
divide.
In this, the second portion ofthe article, I will locus on a seriesof slx affirmarions that discloserhe intrinsic sacramentalirvof the Christian family. The six affirmations will focus on the design, desriny', dialectic, and delight of rhe Christian family. These six affirmations correspond of Galilee. Our task, therefore, will be to show how Christ can transform the water of our incomplete and secularizedconremporary notions of marriage and family into the rich wine of a more complete and dynamic praxis of nuptial love.
anal 1.l 5.a co-crei l ti \e. '1 nergi .ti c proc e:s is a communal matter that alrvavs involves the e n r ile T iib a l l ami h. C onsequenth. ro 5a\'{.15 I h a r e d e scr ibed i n che fi rsc pal r of rhi : :rrci cl er thar marriage is a sacrument,a transcendent siqr-r of the Kingdom of God, emphasizesthe fact rhat whether or not we are married in rhe presenceof a thousand guests or if r.e elope to Las Vesas fbr a private ceremonl', rhe instirution of marriage-the uniqv of rs,o individuals-srill takcs placc before
al l of Co d . sp ir its. angel s.:ai nts... rve mi ghr 1 . TH E FIR ST A FFIRMA TION 'ar'. humanity's ancestors] THAT DISCLOSES THE INTRINSIC SACRAMENTAL CHARACTER OF THE Understood in such a fashion, God is the Farher FAMILYIS THEISSUE OF ITSDIVINE ofboth individuals, presenring the husband as u'ell D ESI G N. as the Bride to one another as He did s'hen He Marriage, and hence the family unit, is a realiry created by God. By alirming the divine design of marriage and its institutions, we are underscoring the fact that, as a creation of God, the family is nor (as some socia-lscientists or politicians mighr suggest) an economic or societal construction. This is an important issue because,if we believe
introduced Ishah, (Eves original Hebrerv name) to Adam. Consider for a momcnr thatEvewas t/t'edd1 a part of Adam: she w-asin lacr an integral part of his skeletal bodr.
one of his ribs. God, hon'ever, describes Adam's condition as "being alone." It was not until God presented Eve to Adam "in a sa cr e dle la tionshi p".rhar rhe mal ri age uni on-the
has the privilege to de-construct and then re-
\a cr a m e n t o f rhe K i ngdom-$e\ i naugureted. r e q u ir in g in di vi dual s ro be uni ted i nto l i nked
construct the notion of family ar will.
families.
The entire idea of "civil" (as opposed to "churc h" ). m a r r i a g e i n t r o d u ce s a 5 e cu la r ir y
fh is co ncepri on of nrarri ege di l Ters erearl v from the current secular understanding. Although
marriage is s.imply a social construct, then sociery
unknown to the ancient world, a world that did not accept a dichotomy between the holy and the profane, the sacred and the secular. Marriage
page B
Winter 2OO4
stagnanr anthropocentric
that the idea oJ ntarriage and fanill enan,:ttesf"ont t c/iuitrc origitt and notf'om tlrc architectureoJ'nn;t. lt is, in rhe 6nal
diakonia, digniry
to the six water-filled pots of the Marriage in Cana
The
rvarers of the secular ontological rvarerpot of marriage nrusr be translormed into a rvine th:rt inspires the understanding
the ritual of marriage mav diller fror-r-rculture r o cu lr u r e . fai rh ro l ai rh. i t i s i nteresri ngro note essentialsimilarities acrossthe historic and cultural
betrveen God and Man. -Ihe rvine of such a sacramentalur-rderstanding ol -marri agc arrd rhe l enri l v uni c i r pre:uppos esi s i mnl i ci r i n rhe C ene.i . C reari on A c c ounrs . One need onh to srudr rhe rrvo creati on ac c ourrtsi n Genesisalongsidethe lofw pra,versof the Orthodox marriage sen'ice to see the nuptial thernes that are for:nd in later OT srories. The grand themes of r-nonosanrr',fideLitv, and the indissolubilitl' of marriage are invoked b1'JesusHimself in the New Testament. Th.'i o' of the C enesi scorrpl el ound i n rhe 6rs t m-o Chaprers of the Old Testament is gradually eclipsed rvith the disastrous choices described in Chaprer 3. The Fall, or lor rhe purposes of Orth.rdox I'rrri sri c rhor-rght .p ec i fi c al l y ' ' The Expulsion ofAdam
and Eve from the Garden"
and their subsequent separation from God-is the resul t of nrong choi ces. Improper v ol i ti ons har e di sl srroui con\equence\: )hame. anger, blaming, pain in childbirth, enmiry with the soil, the alienation ofAdam and Eve, the rift berween humanitv ar-rdGod. Understood in this ontological fashion, original sin had a direcr and harmful consequenceson domestic liie-on
marriage and
conseqr.LentJy on the fanti/1t. The Genesis passage concludes rvith a neu' nanre fol Ishah-she is now called E\tE-n-rother
of all living things created
bv God. It is ri'ithin this alienated household
separatedfrom God that the first couple brought forth Cain and Able-good and evil. Thus began the first dysfunctional famiiy.
the Cross. It is uhimately this jutapositionth.is theological s6nns6gl6n-that ultimate foundation
provides the
for any undersranding of
the sacramentaliry of marriage and family. This is The aforementioned brief exegesisof Genesis opens the way for Saint Paul to describe the "great
what Saint Paul describes as rhe Great Mystery-
mystery of marriage." Through the work of Christ the institution of marriage and family is healed. It
Church.
is elevatedto its original, pre-"fall" position in the
the equivalence of marriage and family with the
It is easy to see how and why Orthodox Theology utilizes the priestly creation account
created order through Grace.
as the lynchpin This image is discussed in the rwenry-first Chapter of the Book of Revelation as the "Bride of the Lamb"-the
metaphysical archerype of the
for its theological imagery-
imagery that understands the union and ensuing representations of the marriage family in the same way that God ordained Adam and Eve as Lord and Lady of their
respective Kingdom-Family.
Church, the New Jerusalem. As Yahweh was the stilted Bridegroom ofIsrael, so Jesusis the faithful Bridegroom of the New Israel. In its original
Crowned as King and Queen of their respecti\.e domestic Kingdom, the Orthodox couple vividly
intent, marriage is, therefore, the union of rwo
refects the eschatological thrust of the priestly
baptized individuals, a man and a woman, who
genesisaccount of creation.
live as one in the Church-the of the Kingdom.
extended family
The contemporary Christian
couple that enters this Mystery does not do so in
the celebrant removes the crowns -W4ren from the heads of the Bride and Groom at the
order to proclaim the teaching of a doctrine but
conclusion of the Orthodox Marriage ceremony
for the purpose of participating in the self-giving
he does so by invoking the protection of God.
act of Jesuswho gave Himself on the cross.
Once again, it is significant that the priest asks God to bless the marriage as he blessed the Marriage in Cana of Galilee. Thrning away from
2. THE SECOND AFFIRMATION rhe couple the celebrant enters the sanctuary with THAT DISCLOSES THE INTRINSICr h e ir cr o w ns. "R ecei ve thei r crow ns i nro your SACRAMENTALCHARACTEROF kingdom," he asks "and preserve their marriage MARRIAGE AND FAMILYDEALSWITH undefiled, blameless, and beyond reproach to the ages of ages." In the end, the crowns signify ITSDESTINY. The Family is destined to be a living icon of the Church. According to the Four-Source Theory that ascribes four different literary sources for the material found in the Pentateuch, the creadon accounts found in Genesis chapters 13 are comprised of four distinct explanations of human origin. The first and perhaps most popula r a c c o u n t o f c r e a t i o n , Ge n e sisI:2 6 - 3 l,is a priest[t version According to this theory the first creation account expressesthe Levitical teaching concerning mankindt
the means as well as the goal of their marriage, Eternal for it is in and through the Church-the Domestic the family-the be sustained and preserved. Only by accepting to live a life ofsacrificial love within
Kingdom-that Kingdom-will
their family can the couple expect to receive their crowns once again ar the conclusion of this life. This time, howevet they will receive them from the hands of God who will not be re-crowned as king and queen but rarher as faithful marryrs with the wreaths of marital victoryl
Jesuscalls Himself the Bridegroomof the Church. He is the MessianicBridegroom(Mark 2:18-20; Mar 9:14-15 22tI-14; 25:1-13). In so doing He invites His listenersto recall the dysfunctionalmarital relationshipbetweenGod and Israel.Jesuspoints to John the Baptist as his Best Man (Paranymphos)or friend of the Bridegroom(John 1:27).A.lthoughChrist refers to Himself asthe Bridegroom,it is significantthat He never divulgesthe identity of His Bride. It is Saint Paul who resolvesthe questionthat in the Gospelsis not directly answered.Paul revealsthat it is the Church-1hs sn1i1sspiritual family-that is the bride of Christ. Thisis the GreatMysteryto marriageandfamily! ln so whichSaintPaul equates doing, SaintPaulis not merelyindicatinga loftier doctrine of marriageand family than that which wasfollowed by the Jews.He is doing much morel By linking the messianicbridegroomto Christian marriagePaul is directing the family to its Divine design and pan-ultimate destiny-nothing less than the Kingdom of God. The apostlesfoilowed Christ as friends, as witnessesto the supernaturalnuptials of His Passion.If the contemporaryfamily wishes to it cando no less, express its intrinsicsacramentaliry for it is through His self-givingon the crossthat Jesustransformsand redeemshuman marriageinto a New Israel.He transformsthe water-filledpot of the Old Covenant,our inadequateand imperfect understandingof family, into the Eternal\7ine of the Kingdom of Heaven-the Church. To becontinuedin next issueof PRA.XIS. *Excerptsfrom the SYNAXIS TheologicalConference KeynoteAddress October25,2003 Chicago,IL
origins and, as such, insists
that the human person was created b7 and in the image and likeness of God. Humaniry is expressed in a complementary fashion as seen in the phrase "male and female he created them." According to the Four-Source Hypothesis Theory the second creation account, Gen.2:I525, is the product of the Yahuist tradition and consequently provides a more psychological vision of the divine origins of marriage and family. Adam is referred to as "lSH" which means "the one who chooses." Ish, however, is incomplete. Although there are other living things in the Garden, that have been directed to servethe needsof"ISH", he remains incomplete. God, consequently, creates woman-"ISHAH"-from
family hope to become an epi?han! of Christt eternalfaithfulness.
the same essence as
ISH. Through this con-joining, Adam experiences completeness,The entire process ofEve's creation duringAdamt sleepwill be later used by numerous Church Fathers and allegorically adjoined to the
Understood
in this fashion. the Church
is
thus the means as well as the original destiny of family. It is at the very heart of the creative act of God. Within
this institution
Adam and Eve are
ontologically created for self-giving. In becoming one fesh, ISH and ISFIAH are intrinsically linked to the Kingdom family
of God in the image of divine
Reu. Dr. Franb Marangos is the Director of the Department of Religious Education of the Greek Orthodox Archdioceseof America and Adjunct ,4ssistant Professor of Religious Education and Homiletics at Holy CrossGreekOrthodox Schoolof Theo/oqv. He canbereached at frfrank@s.oarch.ors
in the same fashion as the hypostatic
relationships are expressed in the Holy tiniry. In every family the mystery of redemption becomes present when its members truly participate in the Cross of the Savior, accepting the Christian paradox that joins joy with the bearing of suffering in the spirit of faith. To offer such fideliry ofheart to onet spouse or children, the family itself must have recourse to God in the certainty of receiving assistance. The way of true agaPelove, therefore, must pass through the grace of Christt chariw. Onlv in this fashion can the
Passion of Christ, the messianic Bridegroom on
Wlnter2004
|
ouseS
PR,4Y1S-
LITURGY asa
Is there a solution? The problem ofdecreasing
Holy Gifts are prepared and what the preparation
participation of vounger generations of Orthodox is complex and does not have a simple answer.
means. The teaching Proskomide can be done in
However, this does not mean \\'e cannor srarr
for baking prosphora and a discussion about the
someg,here. An importanr beginning is for rhe
meaning of the Gifts we offer,
priest to instruct the faithful nor dbout the Liturgy, bw Ji'om the Liturgyr Granted, the Liturgf is not meant to be didactic, like a lecture. But, since our people no Longer have the key to r.tt-t1o.n ,n.
TEACHING
the religious educarorsmust point our and explain wh a t r h e Li turgy Leachet through i ts prayers. hymns, and gestures. There is rareh' a moment
rhar rhis is done by exception, and rhat it is not
can be taught hou' the Liturgy aff-ects life at its deepest and most profound level. The text of the Liturgl' conrinually challenges us by revealing, anong other things, the rrue narure of the human
"Don'toskllt is o greot being, ofpra,ver, ofsin and repentance. mystery." The Liturgv touches and translorms
a b o u r t h e L i t u r g y . A, a r e su lr ,th e v g a in e d
little understanding of the Liturgy to pass on to their own children, who have subsequently grown up totally ignorant of the importance of
the priest will bring rhe faithful to a greater appreciation of the Liturgy, and of their role in it. Many of the faithful do not realize that the transformation of the Holy Gifts is accomplished by prayer, and not by sleight of hand. It may be helpful to have two or three teaching Liturgies throughout the year, so that the priest can explain different aspectsof the Liturgy each time, rather
prepare the faithful for this teaching moment, so thar they come ready to learn and to open
than burdening the faithful with an overwhelming amounr of information all at once. Be careful to
their minds and hearts, Otherwise they are sure to find the rvhole undertaking
confusing and
Lirurgy are indispensable in this endeavor. At various times throughout the year, the priest
superfluous.
should celebrate the Proskomide on a table in front of the people, and explain the meaning of
As beneficial as these teaching opportunities may be, especially in conjuncdon with classes
th e ce r e moni es.Thi s pracri ce i 5 not ui l common lor teaching children, but it is just as effective for adults, since they, too, have no idea how the
thar explore the prayers and ceremonies of the
the Liturgy. During time spent in Church, instead of ex pe r i e n c i n gt h e p r e s e n ceo f th e r ise n Ch r ist. they have become disengaged, simply allowing the words and ceremonies to "wash over" them
ceremonies with clear and concise explanations,
back to "realiqr" The teaching Proskomide and the teaching h i s w a s t h e s r a n d a rdr e sp o n 5 eo ir h e p a r e n r s
a permanent innovationl) so they can see what is happening, and by accompanying the prayers and
our lir.es at every possible rnoment. if we have "ears to hear," if rve engageour whole mind and heart, instead of just "feeling good" and then getting
Rrv, ConsrANTrNE NewvRN, PH.D.
o f t h e o l d e r g e n er a tio n r o a n y q u e stio n s
celebrating the Liturgy on a rable in the sight of everyonerand lacing the people (be sure to explain
MOMENT
I I
The teaching Liturgy is also an effective way of making the L.iturgy understandable to adults. By
messagecontained in the Liturgl', the priesr and
in the Liturgy that cannot be translonned into a "teaching ntoment," a moment when the fairhful
f
conjunction with a session the previous evening
W
Liturgv, nothing can replace the weekly teaching ofthe priest'ssermon based on the various prayers and cerernonies ofthe Liturgy. \7e clergy need to instruct the faithful on how to hear the Liturgy and how to apply what they hear to their own lives. This active listening has become a rare talent, and
without any understanding. Unfortunately, this attitude toward the Liturgy has not only been
we cannor assume that our parishioners
allowed, but even encouraged.As one parish.ioner very insightfully expressed it, "\We are trained
are able to do it. Once they are attuned to the words and actions of the Lirurgy,
z ar ! o u n d e r r t a n d . " H o w ca n ir h a p p e n in a Church, which claims with pride to have "right worship"(orthodoxia), that the faithful have no
and hear its challenge to them to live a committed Orthodox life.
how ever,they w i l l begi n to apprec i atei t
idea what this Liturgy is about? The "language question", often consideredthe
Summer is ideal for preaching a series of teaching sermons on the meaning
culprit in this problem, is really only one symptom of a much larger problcm. Ultimatelr er.en if the
of the Liturgy. Two obvious, but easily
people understand the language of the Liturgy, it does not matter if as they continue to "check
mind: 1) Highlight important or striking
their brains at the door." As clergy and educarors,
how to approach all the prayers and ceremonies, rarher than trying to explain the Liturgy line by line; and, 2) Do not
we lament the absenceofyounger generations of Orthodox Christians in rhe Church. Instead, we need to ask ourselves why these people, who have been raised by their parents and by the Church to experience a total disconnect berlveen the Liturgy and rheir lives, should sacrifice their scarce free time to sit through a ritual they have actually been trained to ignore.
page 10
Win ter 20 04
overlooked points need to be kept in sections of the Liturgy
as examples of
go into a lot of technical or historical detaii. Some historical background will be necessary and interesting, but too much will obscure the ultimate purpose. Ir is important to point out and elaborate on "what the Greek really means."
This series of "sermon lessons" can also
During
the Alleluia the priest censes the
some word of comfort, direction, or advice that we can implement in our daily journey. The
prov ide r h e o p p o r t u n i r ; Lo e n co u r a g em o r e a cr ive participation in the Liturgy. Our people "phase
Gospel Book. As Orthodox Christians, we are not bound by a "cult of the Book." Incensing
out" during the Liturgy because we have taught
some material object would be idolatry for us;
Sunday on which I delivered the sermon lesson about the Gospel, the reading was the story of the
them that they do not need to participate or to be
this liturgical act shows that the Gospel is more
Gaderene demoniac, a difficult passageto relate
engaged in the Liturgy-someone
than a text. It is, rather, the primary icon of Christ
ro. And yet, perhaps a person who actively listens will be struck by the image of sin equated with
else is always
there to do the workl The priest is praying, the choir or chanter is singing, the deacon or the altar seversare doing the "leg work." The only role left for the congregation is that ofpassive observer.An
Himself.
exile and death, and by Christt power of healing Following this act, the priest preys the Prayr for Illuminatioz.
This prayer is a sort of Epikksis,
and reconciliation. By hearing this messageand applying it to his or her life, a person, who may
find himselfor herself deadin sin,maybeshown
emphasis on active participation will reinforce the practical messagetaught in the sermon. Introduce (or rather, reintroduce) congregational singing,
the way out of an otherwise hopelesssituation. Thi t process i s nor auromati c or magj c . IL
even if only the l{yrie eleison, the Amen, or the Alleluia. Reestablish the Antiphons atthe beginning
takes a mind and heart open to what is said and
of the Liturgy, and the Alleluia before the Gospel
done, and a willingness to put the teaching into
x rnte Responsoria/Psalms, with a chanter singing the prescribed psalm verses and the people responding with the antiphon or alleluia refrain.
effect. It means taking the message that Christ speaksto us in the context ofthe Liturgy out into
Begin reading some of the silent prayers out
Liturgy cannot remain a Sunday morning event,
loud-the
the world and into our lir.es. It means that the but will affect our lives on Monday morning as
faithful miss the essenceof the Liturgy
well. It means that the Liturgy will become woven
by not hearing these prayers, especiallythe prayer of the Anaphora, and have nothing to which they can respond with their priestly 'Amen." Expand
asking the Father to send the Spirit to illumine our hearts and minds so that we ma1' understand
your contingent of readers, and train them both in rhe p r o p e r w a y t o r e a d Scr ip tu r e a n d in ch e lov e an d a p p r e c i a t i o nl o r wh a r r h e y r e a d . We a r e
the messageand implement it in our lives. rhe C ospel i s al so
T h e procl amari on of
often looking for ways of engaging the children
accompanied by signs of honor. \X4ren a deacon
in the Liturgy; we lorget that the adults are also
proclaims the Cospel, he rakes the Gospel Book
bored by their passive role. Active engagemenr
in solemn procession with
in the Liturgy will at least stave off some of that
and other signs of honor to the ambon; when it is
boredoml
processional lamps
into the very fabric ofour livesl
Reu.Dr. ConstantineNewman is thepastor of the Annunciation Greek Orthodox Church in Douer NH. He is alsoan Adjunct Professorin the Classics D(Pdrtrnentat the Uniuersityof New Hampshirein Durham.
read by a priest, he does so from the Holy Doors. V4ren the Gospel is proclaimed, the faithful stand
The following is one example of a "teaching
with bowed heads and listen attentively. As the
moment" that can be used as a sermon lesson.
priest or deacon announces the Gospel reading, he does not say,'A reading from the Holy Gospel
Every prayer and ceremony of the Liturgy can be ut ed lo r r h i s p u r p o s e . l o l l o win g r h is m o d e l.
of Matthew" reading from
NOTESFORA TEACHING TH G THE S ER M O N : ER E A D INOF GOSPEL All of the ceremonies thar accompany the reading of the Gospel teach us the invaluable lesson that Jesus Christ is speaking to us here dnd now in His rVord, and that the Word of God is not
(or of another evangelist), but 'A the Holy
Gospel according to
Matthew." The proclamation of the Gospel is the proclamation of Christ Himself, given through four different lenses, so to speak. As the final confirmation of this truth, the people do not respond in the third person, "Glory to the Lord", but in the second person, "Glory to You, O Lord." In other words, the people respond directly to Christ who proclaims His message.\(e
/1 text, but a /iuing Person who can transform our
are now ready to listen actively and attentively to
liues b1 this Word. Therefore, we musr not only
Christ Himself speaking to us today, speaking to us the \Words of eternal life.
pay close attention to what is said; rve must also consciously decide how to implement what we hear in our lives. Th e 6 r " r p a r r o f r h e Go sp e l se q u e n cea lr e a d y
This lesson of the Liturgv,
however, must
h a ve p r a cri cal and rran.Formati re consequences in our lives. How can we best approach the
shows us the goal toward which we are aiming.
message of Christ, when
The sequence is introduced by psalm verses to which the people respond with a triple Alleluia.
from the Gospel are taken out of context and
In the book of Revelation, Alleluia is the song that the redeemed sing in heaven in praise of God's
listening means active application of what is said to our personal "life situation". Christ is speaking
mighq' acts of salvation. In the same way, the Church sings Alleluia as a song of assurancethat
directly and personally to our hearu so, at some
God's victory has already been won.
apply to some situation in our lives. If we listen
the selections read
are sometimes confusing or
obscure? Active
level, something in the day's Gospel reading will with the ears of faith, we will hear Christ offering
Winter2004
page1 'l
PRAXIS-
IHennouMENr FoR NFW WAYS oF
IHINK/NG ABotrT
LEADERSH/PWIHIN
,r,ORTHoDox
TneortoN Penr 2 "Aboard a nuclenr submorine, submerged for morethan 90 dnys, thereis time to talk and think, and we often had discussionsabout leadership." A.C. Mncnrs
are born leaders,and that leadership training is a
respect,courage,corl mon sense,bal anc e,s trategi c
futile effort.
thi nki ng, or l i sk-taki ng.
During rly rvorkshop at the Clergv-Lairv Congress, I presenred a quite different concepr
miqhr
of
leadership. My goal was ro establish a framervork for leadershipdevelopment rvithin our
discrimirtatit,e/1, t0 slrue sequenL'eof euents a'ithin
Archdiocese.I suggestthar leadershipis comprised
through obsen,ation of. ot'pnrticl?ation in, those
of four dimensiont. Anributes, Competencies, and Experience, and-perhaps the leasr recosnized
et)eilts.
dimensions-Ca ntext. C0n textualleadersare rhose
\oruecrores:i on'd...ri Lri l reerDc ri encmi < c ht be: "H as hcl d mul ti pl el eadershiposi p t i ons " ''\pon:oredrnd p.rrri ci prred i r \rrJ l el i i cpl anrri ne" "Possesses a trackrccordof business and leadcrship success "H as experi cnced sontel ai l ures"
people who are able to: n rhe 6 r s t P R A X I . S a r r icle ( M a 1 2 0 0 4 t u e f f point e d o u t t h a t r h i s > e r ie s wo u ld fo cu s f on leadership development within the Orthodox Church, rvith particular emphasis
organization and its people, use their arrributes and apply their experience and competencies in
on the opportunities in our religious education departments to foster future leaders. Over the
an enlightened and efr-ectivemanner to achieve positive results Forthe organization, its people and
Recognize and understand rhe culture of the
The next dimcnsiolr is e"rperience. Experience he dc'cribed y re,1,o,tdi,tgor tcnctittg
our ertuirontnent, attd growittg skillful and ruise
The
l l sr
di mensi on
is
;or' 1pts 1:as i s 5.
Comperencies are tlte ski/k ard lenotuledge /t Persln
next several issues of PRAXIS, we rvill explore
its stakeholders. Not blindly do what mal' have
leadership and wavs to lead within the Orthodox
worked lor them belore in some other contextl
Church, how ro accomplish our leadership goals
The challenge is to define and understaud the
through religious education, and how to track our
dimensions of leadership as a rvhole and rhen
are uhat that trai ni ng s es s i onsand C ornpetcr-rci es
progress,
make sure the ieader is right lor the context that
semi nars reach. S orne erampl e s of c ompetenc i es
the position or situation requires.
include
I ask you to think about traditional leadership development for a momenr. Typically leadership
Let's look at rhe first three dimensions of
is characterized as what successfulleaders do, or
leadership before we examine the concept of
t he c har a c t e r i s t j c .o f l e a d e r r . On e ca n 6 n d a n y number of articles or books selling quick, easv paths to leadership: "do these ten rhings and
Conrextua/ Leadersh ip.
)ou. roo , c a n b e a l e a , 1 e r ."Bo o ksr o r e sse ll 2 5 Characteristics Of Leaders, 7 Habits Of Successful Peoph-rhe lisr of books offering a quick parh to leadership seems endless.Based on this approach to leadership, the only thing left is to bottle this elixir of leadership so potential leaders can drink of the mysterious porion, and magically become leaders. Of course we a1l know this won't work. The old model of leadership assumesthat there
p0i ^scr. 5ki l l s .rre rruqht and c an he prac ri c ed. K nouIerl e. i nrol te. throueh
rho'e crprbi l i ri e. gai ned educati on ancl on-rhe-j ob trai ni r-rg.
business
knowledge,
negztit1tiorl,
ntofiuatiott, ernotional irttel/igcnte, delegation, or risb managentenr.\What t have just described is a frames'ork to descri bel eadershi p.The di mens i ons provide the structure. These dintensiorzsare all necessan'butnot suffi ci ental on e to ens ures uc c es s
An attribute is defined as a quality or characteristic of a person; an object associatedwith
as a leader.
and seruing to identifi, character,personageor ffice, used to ascribe qualiry. An attribure, unlike a "properry!'is a qualiry that is lessprecisely known
Ler n.re i l l ustrare thi s rvi th a s tory l rom my personal experience. \'ears ago, rvhen ] rvas a
and is onlv ascribed to someone or somerhing. For example, we can scientifically measure the 'properties of lron,' but we can only discuss tl-re 'attributes ofGod'in generalterms. Some examples o fa ttr ib u tes i ncl ude: l ai Lh,vi si on. i nregri rr'.rrusr.
nuclear subm,rrine officer durinq the Coid \)7ar, our submarinc rv:rs inr.olr.ed in sonte extremell' sensitivemissions th:1t\\.erecritical to our national securitr'.Aboard a nuclear submarine, submerged for more than 90 da.'s, there is rime to talk and thi nk, and rve often had di s c us s i onsabout
Ieadership. In those da,vs,while our nation did not have open hostilities with other naval powers,
or will
not adjust or change, things can get
leadership. Recognizing the concept of contextual
our operations had the potential of becoming
d ice y. An other obsel vari on i s rh.rt the degree ro which cultural adjustment can occur is related to
leadenhip, we must start awareness education to teach the conrexts of leadership in our spiritual
sensitir.e. One
r h e a m o u nr of ti me spent i n anv one si ruati on
communiry. To make education sustainable and
unchallenged by
to affect a long-term leadership benefit, we need
of
mv
Commanding
Officers
commented once that he felt that there were rwo different kinds of Commanding Officers, warrime
external influences-this
is
teaching an old dog a ne*'trick.
and peacerime. He readill' acknorvledged that he was a peacetime Commanding Officer. That
a strategy to drive leadership learning throughout the Archdiocese.
So horv does this apply to our Orthodox
conversation stuck with me fbr years; I jusr was
Ar ch d io ce'e and chul chesj The chal l errgei s ro
not sure what ro do t'irh it, bur I knew there rvas
approach leadership in
more to it than .just a casualdiscussion.
the Archdiocese such
th a t u e )everage rhe competenci es, arrri bures ^^l
Even with commitment and educarion, if we are not willing to change we are conFronted wirh yet another barrier. En/ightenment involves the desire, willingness and abiliry to change culture.
Let's fast lonvard to the pasr ten years or so, and i will relate some verr.specific church-related observations. For severalyears I was presidenr of
- ..- - -:-,.^- ^/r ^,,- rnembers ro*ard rhe enrichment of the Archdiocese as a whole in a religious/spirirual contexr. This is rhe kind of
As an fuchdiocese, we must be able to recognize
statement that we can all agree with, but what
weaknesses.These forms of enlightenment locus
m1' parish council. That experience stimulated more thinking abour organizations, and hou.
does it mean in real terms? In order to move from the conceptual to the real, we need to establish a
on the individual.
an individualt strengths and be tolerant of their
they function, and how the,vare lead and change.
structure thar can be dealt rvirh tangibly-a
Relating back to m1'naval experience, rvhen the
of call for action. For our Orthodox communiry
that involves establishing a value proposition for
Commanding
Officer of a submarine changed, the personaliw and rvay the ship functioned changed immediately, as the new Commanding
there are five key areasthat are essentialto advance
Orthodox
the level of leadership within the Archdiocese: they are commitment, education, en/ightenment,
the Archdiocese leadership process. The whole issue oF enlightenment can be summarized as
Olficer desired.'ifhen I left the nan' and took my 6rst job, it became apparenr thar rhe link benveen leadership and the abiliry to influence and change
teamtuork, and role modek. These five areas are not independent. As I discuss them, it becomes
becoming contextudl. I indicated earlier that for this to work we need to drive leadership learning
an organization was much less direct and took much longer. Then when I assumed the position of president of our parish communirr-, the level of infuence was minimal and the process to affect charrgetook seemingly forever. These observations illustrate rhat leadership theories are not "one-size-firs-all."An appropriate leadership lormula aboard a submarine is quite different than the formula appropriate for a parish council president. Does this mean one needs t o be a b o r n s u b m a r i n e co m m a n d e r o r a b o r n
apparent how thev all work together.
happen. Ken
commitment
business and communiry
leaders in
throughout the Archdiocese. This whole concept
Co m mi tment i s one of the mosr i mportant, because v'ithout
There is another form of enlightenment and
sort
nothing
will
does not apply to.iust a few churches participating within a particular diocese:we must all make the commitment, and to achieveour objective we must
the One
function as a team. Teamwork is the mechanism
Minute Manager, characterized commitment rhis war': "There is a difference between interesr and commitment. \When you're interested in doing
and force that implements change.Teams reachout
Blanchard, author
ol
something, you do it only when ir's convenienr. tVhen you're committed to something, ).ou accepr no excusesronly results."
and demonstrare that positive change is possible. Using a tearn approach coupled with a viable and energeric Grcek Othodox Leadership Institute, we will begin to groom our future orthodox leaders. Along with teamwork, we must continually
excuses,results-onlv artirude u.orks only when the
remind and reinlorce the messagethat times are changing; that our oldways ofdoing things are not
highest-ranking person in an organization takes that position. \7ith that artitude, commitment is
good enough for the future of our Archdiocese. The importance of positive role models cant be
drilled down into the organization. What does this mean for our Archdiocese?It means rhere must be
wavs of doing
a commitment to a new paradigm for Archdiocese L e a d e r sh i p. The churches. Lhei r cl ergl and rhe
accepted. \X/hen we talk about leadership we are saying that role models must be visible and r.iable
To be effective,a leaderneedsto undersrand an
Iairy must understand the commitment and support it. An important first step to Archdiocesan
in all areasof our Orthodox communiry both .in the clergy and lairy. And finally, the role models
organization's c0ntext. I define contextual leadership
commitment would be the establishment of an
must exempli$, the qualities of commitment,
as the abiliw to recognize and understand one's
Orthodox
education, enlightenment and teamwork.
orvn culture and background, and how those factors influence one! orvn valuesand perspectives,
becomes the vehicle that fosters a change and becomesthe forum for lrutureOrthodox leadersto
as well as the culture of the organization and its
Iearn, exchangeideas and hold dialogue to benefit
'We
people. Contexr is a direct function of cu/tutz.
the fuchdiocese and its churches.
\7e, as a religious communiq.,
parish council president?,\ccording ro traditional thinking
it
rvould.
Upon
considerir-rg rhat
discussion aboard rhe submarine about warrime and peacetime commanding olficers, the whole question became amazinglv clear. The born leader theory is bogus.The missing piece of the puzzle is an additional dimension I would calTcontext.
Commitment
comes from the top. The no-
Leadership Institute.
The instirute
emphasized enough. Role models make different
Once the commitment is aublished, education
1, The culture of the leader involves the range of influences ranging from
his or her 1'6u1h throughout his or her professional career. 2. The leader must have the abiliry ro adjust his or her c onr e x r t o r h a r o F r h e or g a n iza r io n .
real and more
readily
The idea has been presented; what is next?
the This distinction has two implications:
things
come full circle back ro our commi!,nent. commirmen.
ro
move
must now make '!7ith a
forward.
is the essentia.lingedient to begin the building of a
commitment from the highest levels, we can call to action those key people and resourcesnecessary
leadership culture. Fr. Frank Marangos travels
to achieve a new way ofthinking about leadership
widely across our Archdiocese ralking about the
and a new way to implement
importance of religious education. He speaks of educating the parents first becauseparents educare
effective leadershipwithin our Archdiocese.
dynamic
and
children. Therefore, as part ofthe or.erall strateg)i \7hen
the
culture
of
rhe
leadership,
organization, and people are comparible, things go very well, (assuming that rhe competencies, attributes and experienceare there). When cultures c lat h an d t h e l e a d e r o r r he o r g a n iza r io n ca n n o r
education in the richness of our Orthodox laith and heritage is essential. Then we can srarr ongoing education that locuses on leadership attributes
and
competencies. As
mentioned
earlier in the article, these form the foundation of
A.C. (Dean) Macris is the principal ofA. C. Macris Consubants, a practice thatfocuseson organizational and management consu/ting. He attends St. Sophia parish in Neru London, Connecticut u,here he chairs the St.John Chrlsostom Oratorical Festiual.
Winter2004 i paget S
PRAXIS
One nuthor'sdiscussionon Mel Cibson's of TheChrist" film "ThePassion Rev.Fn.SrrvrNTsrcHlrs el Gibsont new movie, I/rr Passionof the Christ, opened this past February 23rd, Ash 'Wednesday
lor
Roman
Catholics, on
more than 3,000 movie screensaround the counrfy. E arni ng more than $26,000,000 on i ts opening day placesit in the same financial category as director Peter Jackson'sLord of the Rings trilogy and Star Vars. The film
conclusion oF the movie, no one gor up co l eau" i mmedi ate[y. Fv ery one s i mpl y sat there as rhe credits rolled. This is not entertainment, and clearly, Mr.
Gibson
did nor inter.rd it to be. Bill1' Graham, in a starement releasedby the Billy Graham Evangelisric Association, said that he rvas "moved to tears by the fiIm." So was L So were many other people in thg thgxlssboth men and wornen-who sobbed rhroughout thc enri re mo r i e.
has been endorsed by Christian religious l eaders
from
rangi ng
octogenari an
evangelistBilly Graham, who said rhat this film is "a lifetime of sermons in one mor.ie,"
This is ar-r intenselv personal film,
to John F. Donoghue, the Roman Catholic
refecting in many wavs a time of personal
A rchbi shop of A rl anra. w ho i n a recenr pastoral Ietter plainly stated that he "urge Is]
crisis in Mr. Gibson's life and his eventual
all Catholics of the Archdiocese of Atlanta
of his vouth after 1.ears of being only a nomi nal C hri sti an. M r. C i bs on has
to seethis 6lm." lndeed, much of the initial successof rhe film has been the result of
return to the pre-Vatican II Catholicism
an intense marketing campaign directed
admitted in a seriesoi inten,iews over the pasr year rhar at the height ofhis fame and
at church leaders across the country. Billy
wealth some l2 yearsago, he found himself
Graham and Archbishop Donoghue, for example, are only two of thousands of pastors and Christian leaders who saw
drowning in drir-rk and despair until he fell on his knees and asked God to help him
prir.ate screenings of the 6lm
months
out of the near suicidal abysshe had fallen into. In The Passion,a coffee table book
before its release. Seen as an evangelical tool, estimatesare that nearly $10,000,000
rvith photographl'from
of the first days' revenue was the result of mostly evangelical Protestant and non-
this week, Mr. Gibson says that during this time he found himself "trapped with
denomi nati onal
feelings of terrible, isolated emptiness." In
churches buyi ng
ouL
the film that was released in conjunction u'ith the movie
entire movie theatres for special screenings
an interview in The New Yorker last year he
for their congregations.In Orange Counn, CA, Saddleback Church in Lake Forest,
said, "I had ro use the passion and wounds
one of the largest churches in the country, bought 18,000 such tickets that were either
:
M ELGIBSON'PASSION S
of Christ to heal m1' wounds." According to People magazine, Mr. Cibson joined
sold or given away. Howeveq whatever its
A l cohol i cs A nonymous i n 1991. H e has since joined a "traditionalist" movement
initial financial success and blockbuster
discontenred with
nnrenr
Church becauseof the reforms of Vatican
irl
rh.
mnr
ic
has
remained
controversial.
the Roman Catholic
II, and has built a chapel for himself and his lamily near their Malibu home where
Because of
the
controvers):,
and
because so many people are asking me what the reaction of Orthodox Christians ro rhi s fi l m shoul d be, I w ent to seei t on i rs opening day with my parish staff ThePassionofthe Christis beautiful and brutal. It is a masterpieceof cinematic art, but it is also excruciating, gut wrenching
r page 14
testament to the infinite love of Jesusthe Christ, which has saved, and continues to save, many the world over." As such, 7he Passlonof the Christ is a film in which Jesus is clearl,v and unambiguouslv proclaimed as rhe Christ, the Son of the living God
and emotionally draining. Its shockingly
who has risen from the dead and for this,
violent depiction of the last 12 hours of
all Christians can and should be grateful.
Christ's Iife leavesone stunned. At the
Winte r 2 00 4
the Mass is celebrated in Latin. Regarding the reason for his making the film, Mr. Gibson writes: "I wanted the film to be a
A NT I - S E M I T I SM?
a halter. I thought, so wheret he going to ger the halter? \7ell, wait a minute; it should be a dead
The initial conrrovers)'surrounding rhis film was its supposed anti-Semitism. Is the film antiSemitic? No, it's not. Ir is clear lrom the film itself that both rhe Jewish leaders of the day and their Roman oppressors,borh Jews and Gentiles-the
the gr.riseof a hooded, pale, androgynous figure plaved by Rosalinda Celeniano-raunts Jesusthat
donkey wirh a halter on. I mean, theret nothing
no one could possiblv bear the sins of the world,
that said there was a dead donkey there, but why not? It just says, "He hung himself with a halter"
that the price fbr saving "their souls" is too high,
(Matthew2T:5). Sadly,this is not the onlyscene in
of the cross. \While, as an Orthodox Christian, I
tempting him to turn back, to renounce the way
the movie inconsistent with the historical narrative
can agreethar rhe Devil is indeed real and even be
a hand in the execurion
of the Scriptures.The simple fact is that the film is
grateful for this horrific personification ofevil and
of Jesus. In fact, the hand holding the first nail driven through Jesus'hand is that of Mr. Gibson himself in an action deeply symbolic of his own
shor through and through with such scenesdrawn
the idea of spiritual warlare ir brings ro the film,
either from Mr. Gibsonk imaginarion or, as he puts it, "various other readings."
temptation of Christ in the Garden of Gethsemane
entire human race-had
sense of culpabiliry in the crucifixion of Christ. Maia Morgensrern, rhe Romanian actress who played the Virgin Mary in the film, and who is Jewish and the daughter of a Holocausr camp survivor, said in an interview: "l wouldn't have ac c ept e d r h e r o l e i f I l e lr Ir h e film ] wa s a n r iSemitic." Ir was Morgenstern who suggestedthat Mary's first words in the film should be "\Why is this night different from every other night?"-a line rhat is taken directly from rhe ritual of the Passover Seder. Ard, responding to continuing criticism, Mr. Gibson removed a line from the English subtitles of rhe film in which the Jewish leaders and crowd standing before Pilate cry our "Let his blood be upon us and r-rponour children," a biblicai quote taken from N4arthew 27:25.
is drawn From Emmerich's 7he Do/orous Passion To give another example: the 6lm depicts the rvife of Pontius Pilate giving a gift of linen cloths to the Virgin Mary in the courryard near the sire rvhereJesusin being brutally and viciously beaten and whipped by Roman soldiers. After Jesus is carried av/ay, the Mother of God and Mary Magdalene go into the area where he had been scourged and begin wiping up his blood from the
Is 7be Passion af the Christ faithful
to the
content of the Scriptures? For us, as Orthodox Chris ria n s , t h i s i s t h e m osr im p o r r a n r q u e sr io n that needsto be asked.Unfortunarely, the answer is no. The film'.sviolence in depicting the crucifixion has been defended in some reviews as a sign of its historical realism and biblical accuracy, but one of the more striking things about 7he Pasion is how much license Mr. Gibson takes with the Scriptures. To put ir bluntlx
Mr. Gibson's 61m
includes numerous scenesthat are not recorded in rhe S c rip t u r e sa n d n e v e ra c L u a llyh a p p e n e d . lX/e should expecr this given Mr. Gibson's statement that his film "is not meant as a historical documentary, nor does it claim to have assembled all the facts." In an interview wirh ChristianiEt Tbday, Mr. Gibson stated that he felt he "had a pretty wide berth for arristic interpretation," and that although he wanred his film to be based on the Scriptures, he had made a decision as a director to "fiIl in some of the spaceswith logic, with imagination, wirh various orher readings." Giving an example, Mr. Gibson savs, "Judas goes ro kill himself and I had him being tormented by children. I made up the children idea and that they were somehow diabolical, so rhev werent real children. And rhar he was on a hillside and then he goes and kills himsell hangs himself with
of our Lord JesusChrist and not the Gospels. In fact, according to the Scriptures,just the opposite happened. rffhile Jesus, "being in anguish," is praying so intenselv in Gethsemane that "his sweat became like great drops of blood falling down on the ground.... an angel from heaven appeared to him and comforted him" (Luke 22:43-44). And
ground, using the cloth given to rhem by Pilare's
don't even ask about the horrific scene in *,hich a large black crow pecks out both eyes of one
wife. Historically, this never happened. It is not a part of the biblical narrative. So where does rhis
of the criminals crucified with Jesus.It is not in the Gospels. It never happened. It is gratuitous
scenecome from?
violence in a film that certainly didn't need any.
Among the "various other readings" used in addition to the texr of the Scriptures, Mr. Gibson
a number oF historical errors in the film. To
draws imaginative inspirarion from the visions
T HEG O S P EALC C OR D IN TG O ME L
the simple lact is that rh.is entire scene of Satank
and writings of Anne Catherine Emmerich (1774-1824) , a Roman Cathoiic nun who lived in
But in addition to all this, there are simply give only rwo examples: Mr, Gibson incorrectly identifies Mary Magdalene (plaved by Monica Bellucci) u'ith the woman caught in adultery of
to
John 7:53-B: I 1. Ard, although the use of Aramaic and Latin u'ith English subrides in rhe film is a
paper by one Clemens Brentano, a man who served as her secretary in this regard. The mosr
stroke of artistic genius that gives the film a more "historical" feel, the fact rhat no Greek is used at
Germany. Emmerich had a seriesof visions about the sufferings of Christ rhat were commitred
famous of her writings is The Dolorous Passion of
all is a glaring oversight. In the film, Pilate and
our Lord Jesus Christ. Unforrtnately, Mr. Gibson often uses this book to "fill ilr' the Scriptures.
Jesus carry on rheir conversation in Latin. All scholars agree that Jesus'conversation with Pilate
One of her visions is the basis for the scene from rhe film described above: "After the flagellation, I
would have raken place in Greek and not Larin. The Gospels record rhat "Pilate had an inscriprion wrirten and put on the cross thar read 'Jesusof
saw Claudia Procles,the wife of Pilare, send some large piecesof linen to the Mother of God. I soon after saw Mary and Mary Magdalene approach the pillar where Jesushad been scourged; they knelt down on the ground near the pillar and wiped
Nazareth, King of the Jews,'. . . writren in Hebrew, Lati n and Greek" (John 19:i 9 -20). B ut i n rhe film, only rwo languages appear on rhe cross: Hebrew and Latin.
up rhe sacred blood with the linen that Claudia Procles had sent." In my opinion, Mr. Gibson's placing of these "visions" of an Augustinian nun living some 1800 years after the fact on a par with the Gospels in the making of his film leads to an incredible amount of spiritual, historical and theological confusion. In the powerful opening scene of the film, in which
Jesus is pictured praying at night under a fulI moon in the garden of Gethsemane before his arrest, elements of the Scriptures are intermingled with strands drawn from the writings of Emmerich. In this scene, as Jesus is praying, "Father, if you are willing, let this cup pass from me. But nor my will bur your will be done," as is recorded in the Gospels, Saran-in
THEEVANGELICAL R ESPON SE TO A DEVOUTLY ROMAN CATHOLIC FILM In his Christianiry Tbday inrerview Mr. Gibson said: "l've been acruallr. amazed ar the way I would say rhe evangelical audience hashands down-responded ro this film more than any other Christian group." "'What makes it so amazingi' he says,is that "the 6lm is so Marian." Not only this, but even rhe structure of Mr. Gibson's film is based on the Roman Carholic of meditating on the Fiue Sorroutful Mysteries-The Agonl of Jesus in the Garden, the devotion
Scourging of Jesusat the Pillar, the Crowning aith
Winter2004
page15
PRAXIS_
"I louehim more
Thorns, the Carrying ofthe Cross, and the Crucifxion and Dearh of Jesus-durine the praying of the Rosary. 7he Passion is, for Mr. Gibson, an offering of prayer. \flhile we as Orthodox Christians
Is this nor the deprh of faith that the Lord Jesuswantsus ro have?
can be heartened by rhe positive portrayal of
"Whoeverlovesfatheror mother, son or daughter,morethan me is not worthyof me; andwhoever doesnot take uo their crossand followme is not worthvof me."
rhe Mother
of God in 7he Passion and the eye-
opening effect this has had on many evangelical
thanI eaerknew
Christians, Mr. G.ibson's personal beliefs about Mary as co-redeemerand co-mediator with Chrisr goes beyond the boundaries of the Scriprures and Orthodox teaching. W'e also have serious doubts about the substitutionary atonement/satis[action
possible. I loaehim
theory of salvation, rhe theological lens through rvhich evangelicalChristians are vie*.ing this film.
AN ORTHODOX CHRISTIAN R E S P ONSE
morethan my raife,my
the most powerful and dramatic presentation of Christ ever to appear on the screen.
peopleto seeme.All
In r h e Gospel s, rhe l i fe and teachi ng of Jesuslead up to the evenrs of his crucifixion and resurrection. The Passion inverts that perspective, giving us only feeting glimpses of Jesus' Iile in momentary flashbacks of the Sermon on the N{ount, Palm Sunday, the washing ofthe disciples' feet and the Last Supper, all within the violent and bloody context of his crucifixion. And while
I want them to seeis
the all-too-brief scene depicting the resurrection is dramatically powerful, it feels too much like something just tacked on, rather than the essential continuation of Gods plan for salvation w.ithout which our faith would be "in vain" (1 Corinthians 15:14).
lesusChrist."
Should Orthodox Christians see this film? I believe we should, provided thar Ihe Passionis not v.iewedas a kind of "fifth" gospel. Its incorporation of dubious theological material and its numerous
- lim Caaiezel,whoportrayedlesus in "ThePsssionof TheChrist"
errors of historical fact require us ro view it with caution. Its "R" rating becauseofrhe graphic and relentlessviolence it contains is well deserved.This is not a movie that children should see. But there is no doubt thar The Passion has had and is having a positive life-changing effect on many people and deepening the faith of man1.-orhers. Jim Caviezel the actor who plays Jesus in the film, himself a devout Carholic, was asked in a Newsweek interview, "Did playing Christ deepen your faith?" His response: "I love him more than I ever knew possible. i love him more than my wife, my family. I don't want people to see me. All I want them to seeis JesusChrist."
p a g e16
W int er2004
Reu. Fr. Steuen Tiirblis is rhepasror of St,?aul Greek Orthodox Church in lruine, California.
tVhatever the historical and theological errors contained in the film, we as Orthodox Christians cannot simply dismiss Ze Passion.It is certainly
family.Idon'twant
(MA T T HE W 10:37-38)
Editor's note: \W4rile we agree with
Fr. Tsichlis'
assessment
regarding the dangers of people accepting as truth non-scriptural additions to biblical stories, we should also recognize that the scriptures don't elaborate on these same details. In order to depict the larger sequence of events, certain additions would have to be made to complete the story'. The Orthodox faith itself carries its own "traditions" that should not be confused wirh its doctrine. Other Orthodox reviews rated this film very favorably. The editorial sta{f of PRAXIS does not subscribe to any particular position regarding this 6l m.
5f.John Chrysostom
Oratorical Festival 2004
Thepurposeof the St.lohnChrysostom Oratoricalt'esitanlis to proaide teenngers uith an opportunityto lenrn,write,andspeakabouttheir OrthodoxFaith,Church,andHeritnge.
Mnny Roynl HolyTnrrurry Gnrx Onrnooox CtuR*r Selr Lerr Crrv,Urnt FrnsrPrncr.SrxlonDrvrsloN
came so that we would not have to suffer erernally for our sins. He came so that we could find redemption and share forever happiness and peace with God in
hrist is risen from
the dead. By death,
trampling death and bestowing life ro those in the tombs. This is a familiar hvmn that rve hear recited every year ar Easter and forry days thereafter. tVhar does this well-known hymn mean to your and rvhat significance does it have to all
heaven. The prayer ofSaint Basil says, "For Thou dost not utish, O Masten that the uork of Thy hands should perish, neither dost Thou tabe pleasure in the destruction of men; but Tbou desirestthat all men should be saued and come to the knout/edgeof truth."
Orrhodox Chrisrians?
Upon rhe Cross, the love of God for mankind reached its peak as Chrisr descended to the lowest Merriam \Tebster's 1Orh Edition Collegiate point of human exisrence: suffering and spiritual Dictionarl' defines death as "a permanent cessation death. By pouring out his most pure Blood upon of all uital funt-rions; an end to ltfe. " The Orrhodox the Cross, Christ not only blotted out the record Church defirres death as 'lhe beginning ofour eternal of mant sin, but overcame the power by which sin Itfe in tlte kingdom of God " Ho*'eveq had Christ nor come and conquered death by suffering a death on the cross, Websrer's Dictionary would have been correct. It would have been an end to all life. Abour a year ago, my Grear Grandmother died at rhe age of 99. She was an amazing woman and it rvas dificulr for me to realize that she was gone. Ar the funeral I felt rerrible. I remember Father George walking up ro me and saying something I will never forget. He said, "Don't be sad, her ph1'sicalbody has died, bur her soul will live on forever. Be happy for her, she has experienced the
holds man caprive. Thus does the Cross of Christ destroy the power of man's rebellion. Saint Gregory the Theologian wrore, "!7e needed an incarnare God, a God put ro death, rhat we might live." Only God could take upon Himself the consequencesof mant sin and thereby destroy them. Only God could enter rhe realm of dearh and 6ll it with His immortal life." Itt a fact: our death is a realiry. But through Christt saving actions, we awair an eternal life after our death. He died so that we may live and so the souls that had been banished to hell could enrer into eternal life in the grearness of God's kingdom.
g lo r r .o f Go d." At the Orthodox funeral we sing the hymn, "AtcDvl-d rl !rvq!n1," or "may their memory be eternal." \We recire this hymn because even
The realiry of our dearh became presenr ro me just recently when my Papou who I love very much suffered through a near dearh experience. There were many times when I sat alone with him in the hospiral
though the personis not physicallypresent, room in the Intensive Care Unit rhat I didnt think their soul lives on and should therefore he would survive. \X4rile I was sitring with him in not be forgotten, bur remembered and celebrared. S ai nr Irenaeus sai d once, "Christ came so thar he may slay sin, render dearh null
and void, and give life to men. He was made flesh in order that he might destroydeathand bring us unto life." In rhis quote, Sainr Ireneaus pointsout to us that Christs purpose for becoming flesh and coming ro earth was ro desrroydeath. He
ICU, my Papou roid me somerhing very important, he said, "l'm not afraid to die, God will take care of me. I will be okay. God rakes care of all he people. He savesus all." "But now is Chrisr risen from the dead and become the first fruits ofthem rhat slept. For since by man came death, by man came also the resurrecrion of the dead. For as in Adam all die, so in Christ shall all be made alive." (1st Corinrhians 75:20-22) It is often said thar from the momenr we are born we begin to die. My friends, I rell you today, that death is nor the 6nal step in our spirirual journey. Chrisr conquered dearh, by death on the cross so that rve may have life. A life with Him in the kingdom of God, forever.
PRAXIS__
2004St.JohnChrysostom OratoricalFestivalcontinued
AvRruon ErrHrurou CarueoRnt Sr. Pnul GneErOnrHooox HeupstRo,NY FrRsrPmcr, JunronDrvrsror'r
TheworlCneeds this
message todaymorethan
n A.r, 6:8-l:60 we readabourrhe marryrdom I of Sr, Srephen.\X4rilewe may nor be called I I ro suffermarwrdom,how can we imitatehis life? The Feastof St. Srephen,first marryr and greatdeaconof the Church, is celebrated on December27th. OrthodoxChristianiry observedthe feastof St. Stephen very early in the Church. His Greek name, Srephanos, signifiesa wreathor crown, which he receivedat the end of his life. Before entering
euer:to loaeandrespect
the serviceof Christ, the young Stephen had studied under the
renowned
rabbinical
fellowhumanbeings,
regardless of race,color,
tutor
Gamaliel, who was also the teacher of St. Paul. \Well versed in the Scriptures, St. Stephen used the Old Testament to full advantage in preachingabout the Messiah, ciring the passages referring
and give. ,1 &
,
fI
i
{,
t
to his coming inro rhe world
or creed,with an open
many
centuries
before.
*
St, Stephen was the chief ofthe sevendeaconsappointed by the Aposdes to help them in the daily assisting which occupied the faithful ofthe
heart,with caringand
In the book ofAcrs we aretold that Paul,known at the time as Saul, was among the onlookers. St. Stephen's life of faith in Chrisr and belief in him is the greatestexamplefor us ro follow. His undersrandingand knowledgeof the truth is a perfectexampleofhow we must always be true to ourselves.In today's world, what doesSt. Stephens life tell us?In todayt world we must not allow our peers, the media, or infuences other detract us from the path to follow our faith and belief in the word of God. His love for us and our love for Him allows us to be
Apostolic Church. This involved caring for the poor, attending to rhe relief of widows, and other such charitable work. St. Stephens importance is stamped in the
This is the message of q,".h.. s, who gave from his heart: 'IWe too, may be of serviceto our fellow beings." St. Stephen personified the saying "as you give, you sha.ll receive." Giving service is very important. lVithin our Greek Orthodox Church, we have organizationssuch as PhiloptochosSociery GOYA, Interfaith and Nutrition Network, and Outreach.Eachof rhe organizations reachout to rhe poor,needy,homeless, and ill people.
narrative of his life, In Acts, chapter 6 verse 8
Ioaingdeeds.
rhrough chapter 7 verse 60, we learn thar he is said to have been and I quore, "full of faith arrd the Holy Spirit," "full of faith and power," which contributed to all the wonders and miracles performed in his name. Becauseofhis faith, Sr. Stephen was stoned to death by the men who had studied wirh him. The men who killed him were angry and frustrated; rhey viewed him as a defector from their ranks. St. Stephen was seizedand dragged to the gates oFJerusalem and there was stoned to death.
Isnt this what St. Stephentaught us as to do from the Book of Acts in the New Testament?In the Name of Him who so loved us that he gave his life, let St. Stephen's fairh in Him becomeour faith, aswe strive to carefor others, The world needsthis message today more than ever: to love and respectfellow human beings, regardlessof race, color, or creed, with an open heart,with caring and loving deeds.
BTUcAUvIIGHTY THEPROBLEM ANDTHECALLTOCOMMUNION OF INDIVIDUALISM, (Evr)Traas PnnnsrrvE ith nothing elsein the video storeone particularevening,my husbandand I reluctantlyrented the movie BruceAlmightl starringJim Care,v.As was no surprisefor such a vouthorie nted film, rhere were some gratuitouslv unnecessan'ele6snls-bu1
th61s
were also, surprisingll', many positir.e messagesbeing conveyed beneath the brash surface. Carey plays an immature local news reporter naned Bruce who believes he is the vicrim of e\.eryone and evervthing. Life just is not going his way; he blames everyone else, and above all, he blames God. The trailer to the movie asks: "If you were given God's power for a week, what would you do? tilho would you help?"
this image-this
"inner
l ;f." rh" Tri ni rv-i n ^f which u'e are created? You ma1' be familiar with icon entitled
the
beautiful
(picrured
here)
The Hospitaliry,
of Abraharn and Sarah, .",.;,.^- h-. q. 4.,.1".i Rublev in the fifteenth
And, of course Bruce, after having been given Cod! power, immediatell' "blinks" himself a hot new outlir and a new sports car. He exacts revenge wherever he can, even cruelly sabotaging a co-*'orker to get a promotion. Bruce is also given the responsibilir\. to answer prayers in Buffalo, NY, and very soon he is annoyed with everyone else'srequests, so he grants every prayer to get them out of his hair. Everyone who bought a lortery ticket
century. Recall that in Genesis i B, the Lord visited
the
Righteous
Abraham and Sarah b,v the Terebinth Tiee at
wins, but then only wins $17.00, and as a result the angry lottery rioters nearly destroy the ciry Bur Bruce knows ir is entirely his fault and regretshis
Mamre. Abraham sees
acilons.
are three men
immediately that there there,
ar-rdthe dialogue makes The turning point in the movie is when Bruce realizesrhat being selffocused is not what life is all about. He kneels down on the highway at nighr and prays: "God, I give my life over to you-do with me what you will." Then a truck hits him and he dies. But through comedy movie magic, by the end of the movie Bruce is alir.e and transformed, understanding that his life is fulfilling only when he is no longer preoccupied with himselF-but
it clear that rhe Lord God was a "they." Sarah prepares the finest she had to offer, three fine cakes, butter, milk and a calf. So rhis icon is called the Hospitality of Abraham and Sarah, based on a historical event, where they gave their best to the strangersiand were promised a son.
when
But at another level, this is considered to be a true image or.icon (elrov) of the Holl- Triniq-. The three angels are portrayed as sharing together at the table, something we humans understand to represent openness and
This movie touches on the real and pervasir.eproblem of individualism.
hospitaliqr \7e not only notice the circular feel, with its fuid movementbut by superimposing a circle over the icon, we can see in fact, that St.
other people are the focus ofhis life.
In this article I would like ro briefy discussthat problem, as well as offer the Orthodox Christian solution. Very simply, that solution is to be found in "communion." Like Bruce, x'ho has also not asked, perhaps in a refective moment by a mountain stream or after a really bad day at work in the ciry: "\fhy am I here?" "tX4rat is the meaning, purpose and calling of my life?" David, the Psalmist, and future King considering his own existence,asksthe Lord in a similar waf in the eighth Psalm: "'$0'hatare human beings thar 1'ou are mindful of them, mortals rhar you care for them?" In other words, "God, why do you care about me any'lvay? There is another Iine in Bruce Almighty when Bruce realizes he is really bad at granting prayers and defends himself to God: "I just gave everyone what they wanted." The God character replies: "Since when does anyone have a clue about r.vhatthel' lvxnr>" In truth, only God knows u.ho we are and what we need, becauseHe created us. So although all of Holy Scripture
Andrei explicitly intended the circle. The shape of the circle means that no the one is more imporrant than rhe other. There is a sharing-a uniry-in relationship, as in the composirion of the icon. The word for rhis relationship of the Holy Tiinity is "perichoresis" which chorea-rc dance.) lirerallv means to "to dance around" (peri-around, Perichoresisis the eternal divine dance-the circular unending movement of each of the Personsof the Holy Tiinity as they mutually sharein the life of the others, so that none is isolared nor detached from the actions of the others. The rhree are "one composition'in this circle, as rhey are of"one essence" but are three unique Persons in communion, fully submitting and defining themselves in lighr of the Other. This is the True Image of One God in Three Persons.The rvav of be'ng" for God is in communion. Stated another way: "To exist is to relate."
is to help us understand our place in the grand scheme of things and learn how to live and act, we will 6nd important answersin our creation.
It is rhe same image of which God spoke at creation: "Let rzs make humankind in out'image, according to ozr likeness." So as human beings, rve are created to "be" or "exist" in relationships-in communion with God
CREA T I OI N T H EIMA GE OFGOD
and wirh others-if
In the creation accounr ar the beginning of Genesis, God said: "Let zr make humankind in our image, according to azr likeness."'What is
of God in us, or ro honor it. Bur .it is onlf in honoring that image rhat we w i l l euerfi nd meani ng and purpose i n rhi s l i fe.
Ard-bv
we are to live according to this image of the HolyTiiniry.
ths 11'21'-ws have a choice. \7e have free will to ignore the image
W i nt er2004 naO e19 ]
PR,ryISIN D IV IDUAL VS.COM M UNION In this present 'Age of Self" our language is filled with phrases that glorifr personal choice above all other values: "self-determination," "r e lf- kn o wledge,''sel f-esreem."'.el f-h.l p.' even "do-it-yourself." American Sociologist, Robert Be lla h , lo u nd thi : hyper-pri vari zari onpre.enr i n
"Like Bruce,we
American religion todar'. In doing research for his book, Habits of the Heart, Bellah lound that
u,ay of prayer, and a wav of
living in the world, rooted in their experienceand undersranding of God, who had come to them in JesusChrist. This Christian love, virtue, and prayer spilled over inro horv they interacted with the rest of the world, outside their Christian communi$'. But in rhe sixrh century, Sr. Dororheos of Gaza needed ro remind some of the monl<s at his monastery in the Eg,vptian deserr what they were
thar an individual should arrive at his or her own
al l about. H e di d rhi s rvi Lhan exerc i s ei n geomerrl . specilically the forming of a circle. He said:
to be Chrisrians today are arriving at faith on their own terms-terms
that make no demands on their
behavior, and make no demands on rhem to be connected to others in any way. He intervien'ed a woman named Sheila,r,ho embodies this attitude: "l believe in God," she said. "l can'r remember the last time I rvent to church. But mv fairh has carried rne a long way It's 'Sheilaism.'Jusr rny ou'n little voice." Bellah concludes "ln the absence of any
adaenturein
nor a simple matter of good feeling, but a way of being together-a
eighry-one percenr of rhe American people believe religious belief independent of any church or synagogue.Bellah concludes rhar those rvho claim
eACh haaeour own
love ior each other in their communiries. This was
"Take a compass and insert the point and draw the outline of a circle. The center point is the same distance from any point on the circumference. Suppose that this circle is the world and thar God is the center; the straight lines drawn lrom the circumference to the center are the lives of human beings. Let us assume for the sake of analogv-that
to move toward God, then, human beings move from the circumference along
objecrive criteria ofright and rvrong, good or evil,
the various radii ofthe circle to the center, At rhe
the self and its feelings become our only moral guide. 'Being good' becomes 'feeling good.""
same time, the closer they are to God, the closer they become to one anothert and the closer they are to one another, the closer they become to
Most
finding theproperrony
to respond to theSift
mainline
Protestant churches teach
that the individualt c.laim on Jesus as his or her "personal Lord and Savior" is the eternal guarantee of "being saved." But Orrhodox Christianiq' seesthe dynamics of rhis relarionship very differently Salvation is based upon the notion of "participation" in God. \We believe God is certainly a personal God, bur we believe that none of us is saved in isolation lrom others. \7e are saved together in Christ in His Church. "In Orthodox cultures," writes Anthony Ugolnik, "rhe encounter with God and the l1ashof insight rhat conveys religious meaning occurs nor so often in private reflection as in encounrer rvirh another....
ofthediuine image
of God in whichwe
does not love his brother whom he has seen, how can he love God whom he has not seen?And this commandment we have from Him: that he who loves God must love his brother also." (1 John 4.20) But our American society in rhe rwenry-first
have we been createdwith the same image of God,
away from
but we are inter-connected wirh each other as we
tells us to stay mad at someone in righteous
grow in Christ-likeness. Saint Paul says we are "members one of another" in rhe Body of Chrisr.
indignation instead of humble reconciliation. It tells us to take "time for me." Remember the
God-away
from
one another. Ir
(Ephesians 4.25) Therefore, we embrace and are
commercial: Calgon rake me awa/? The problem
embraced becausewe are related to one another in Christ in a profound wayr As the Body of Christ,
of individualism shows itself in a society that
we partake of the ultimate meal together ar our Divine Liturgy. It is no coincidence rhat it is called "Holy Communion" because through the Holy
someone else in need. St. Dorotheos' diagram rvorks here in reverse too. If you follow a single line lrom the center out to the edge again, you
Spirit we actually become the Body of Christ in this sacramental act of communion with God and with other Orthodox Chrisrians. The Church
norice that all the lines become farther apart as rhey go away from the center. This, St. Dorotheos
tells us our bubble bath is more important than
says,is becauseofthe r.ery nature oflove. "-fhe more we are turned away from and
communion with one another, rhrough the Holy
do nor love Cod, the greater the distance that
Spirit in JesusChrist.
separaresus from our neighbor. If we were to love God more, we should be closer ro God and
MOVING TOWARD CENTER
rhrough love of Him we should be more united in love to our neighbor; and the more we are
In the early Chrisrian world, Christians stood
W int er2004
God,' and hateshis brother, he is a liar; lor he who
century tells us to mo\re away from the center-
out from the rest of their culture by their unusual
page20
[-ove stands at the heart of the Christian life. ^fhis is not an abstraction, but must be a concrete part of our dailv lives. Saint John the Evangelist hits this nail on the head: "If someone says,'I love
It emergesthrough the act of embrace."r Not onlv
is neither a building nor an insriturion. It is the people of God, both clergy and Iairy in Eucharistic
haaebeenuented."
God."''t
united to our neighbor the more we are united to C od."t
Unlike our socien,,our Fathersand lUothers instead lrom a self-proclaimed spokesperson of amongrhe Saintsrell us rhar rhe "Life in Chrisr" Neu, Age 'tpirirualin'," Shirlev N{aclairre: "The is selfless-it seesnor ourselvesar all, but Christ most pleasurable journev you rake is rhrough alone,and it seesrhe image of Christ in the vourself...the onlv sustaining love inr.olvemenr is orher. rvirh vourselL..The onlv rhing vou have is u'orking to the consummarion of your own idenriry. And
SALVATION: A PROCESS OF RE SP O N S E
rhar\ s.'har I've been trying ro do all m1'life." Our Chrisrian ideals are completell, opposed
I Anthony Ugolnik. TheIlluminuting 1col. (Grand Rapids:Eerdmans.
r98e)" 50. i St. Dorotheosof Gaza. in Roberta Bondi. Io Pray & to Lore: Conversatiottsoil Proter rith the Earlt' Churt h. (Minneapolis:Fortress P r e s s .l 9 9 l ) , 1 4 f f .
to o u r cul ture i n i ts emphasi sorr sel f.Our cul ture The gifr of the image of God, like all gifis of God, comes to us freel1.,with no strings attached. But thel' do require lrom us an equalh' free responsein order to exercisethem, becauseofour
tells us to find self-firlfillment at all costs-even if ir requires letting rhe helpless-ol depend on us-to
L.d
lbr the-s.lr.r.
Our lifi
free wif l. This must he a rcttrinuous response, as
as Orrhodox Chrisrians tells us something quite different. tWe are saved togerher, but ir has been
huma n b e i n g sa r e i n t e n de d r o co n r in u e to g r o n in
said, "u'e fall alone." A.P DeVries u'rites: "\7e are
this gift of sharing in rhe Divine Life. All rhrough the New Tesramenr we find an anrhropologv of response:a "gift" and a "task." Sr. Paul savs in his lerter to the Ephesians,"lve are *'har he has made us, created in Christ Jesuslor good works, rvhich God prepared beforehand to be our way of life." (Ephesians2.10) St. Maximus rhe Conf-essorsrates that "Divine life is a gift, but also a rask which is to be accomplished by a free human effort."s Our way of life is to be the continuing responsero the gift of the image given ar crearron. How do we "exercise"the irnage of God in us? In other words, how do we parricipate in Divine Life? We exercisethe image of God in us only in because, as lve glimpsed through the icon of the Holy tiniry, God exisrsir.rTliniry
communion,
as pure love and ideal comrnunion. Likervise, Holy Scripture tells us over and over rhar onl)' in considering others 6rst can we become whar rve should be as Christians. Chrisr Himself poinred out that the entire meaning and purpose of rhe lar.i' and all the commandmenrs is love. Sr. Paul tells us explicitlv: "Ler norhing be done rhrough selfish ambirion or conceit, bur in lowliness of mind ler each esteemorhers berrer than himsell Let each of you look out nor only for his orvn interests, bur also for rhe interests of orhers." (Phil 2.3,4) rVhv should we behave in rhis way? St. Paul conrinues and gives us the reason: We should consider others first becauseof the example of Chrisr, r,r'ho being God, made Himself of no repurarion (lit. "Emptied Himself") (Phil 2.7) for our sake. Jesus Christ, rhe eternal God, made Himself norhins out of love for humanity. Following Chrisr means rhat *,e, roo, are to empry ourselves of self-focus and live lor the "other." Once, as Mother Theresa passed by a crowd in Detroir, a woman in the crorvd rvas overheard by a reporter to remark: "Mother Theresa is nothing," Listening closer the reporrer heard the complered rhought: "therefbre God can use her for anything." Ir was in empgving herselF of self-ambition thar lv{orher Theresa became a model for our generation o[ a Chrisrcenrered, and by definirion, "orher-"cenrered life.
. Ibid.
others who
i SeeJohn Meyendorff. Byzantine Theologt',(Nev' York: Fordham, I 974), l 38f.
nor here ro seethrough each other, bur to seeeach other through." ln this simple <luotation is found the ansrver to rhe question "tVhv an.r I here?" "ri/hat is the meaning of life?" \We are called ro share of ourselves and to help our families, our children, our spouses,our friends, our srudentsto u'ork at becoming holl'-more and more like, or conlormed ra the divine image in us-so that we mav be savedrogether in rhe Church.
Mrs. Eue Tibbsis the Director of ReligiousEducation Jbr the L'Ien'opolisof San Frunciscoand St. Paul Greek Orthodox Cburch in lruine, CA. Sbe is a doctora/ candidate in Eastern Orthodox Tlteology at Fuller TheologicalSeminary in Pasadena,CA and is a nentber of the Aduisoty Board of the Orthodox Srudiu Group of the American Academl of Religion.
I appreciated the ending ol Bruce Almigbq, which was also nor q.pical of a youth-oriented Hollyrvood film. It ended nor with the usual victory, where the "hero" is on top of the world and er.ervone else has received sorne hu.morous punishment for getting in his ivar,.lnstead, Bruce humbled himself and made amends with everyone he had hurt or ignored, remaining in rhe same low-level job, surrounded by the same people rvhom he previously thoughr u'ere his greatest problems. But the difference t'as that he now had new e)'esrvith rvhich ro see rhe unique value in every person, and he rvas less concerned about himselfthan he was concerned abour the needsof others. \We might even sa1'rharBruce u'as a berter, "e m p tie r", B ruce, and that he rvas nou'doi ng a berter job of honoring rhe divine image of God in u,hich he rvas creared. Like Bruce, u,'e each have our orvn adventure in finding the proper way to respond to the gift oF rhe divine image of God in which we have been created. Cod created a world for us in which we are to continually learn to love in the way He intended-in
the way of the Holy Trinity. This ival,, \'erv simplv stated, is ro put others lirst. The meaning of our life, and the way to true fulfillment lies in learning how to rruly be part of the One Church-to grow in communion rvirh others, and therebi,grow in communion rvith God. (Notes) I Robert N. Bellah, Madsen, R.; S ul l i van, WM.; S w i dl er, A . and Tipton, S.M. l/abitr of rhe Heart. (Berkeley: University of Califomia P ress, I 985).
Contrast this with another voice of our culture,
Winter 2OO4 page 21
PRAXIS
hor$oDo*priest rflectsonChrirt*os surprised to find the answer in rhe personal elements rl'e find
Rev.Fn.Cvnt GRnnrrr
ften we the laithful may be amazed at how the holy day of Chrisrmas seems to touch a chord in human socieq',
in
the story of
the first
her a woman, "His Bride." It was He who brought women
into the worship, and into Christian
service togerher wirh rhe men. Of this, philoptochos
Ch r istm a s.
i s l i vi ng evi denceand an excel l e ntex ampl e. As humarrs we are able to relate to the two great personaliriesof Christmas, ir4ary and Jesus. One of the greatesr challenges to fairh is the greatness of God. \fhile
most human beings
believe in God in some manner, ir is often
having an effect lar bel.ond rhe boundaries of
difficult for us to relate to a being so grear as to be "everlnvhere present and 61ling all things." If
the Orthodox Church or even denominational
creation is so vast rve cannot comprehend it-how
Alongside the
priest we often
find
the
presbytera, who shares if not his place certainly his prerequisite, that of prayer, Mary is Codt proof that Jesusrs omoousiouswith us, as well as being omoousioswith God, becauseHe is the Son ofGod.
Christianiry If we ask: "\ilhat is the reason lor
can rve begin to comprehend a God, who is the
Of course, we the faithful understand that,
the jov that this holy dav obviouslv inspires in rVe rvould the human heart?"
creator of that universe? This problem is not a
probabIy
looking only at the world in which we live, there
rvhen we confess our holy faith in rhe Pisteuo, rhe "I believe," rve are sayingJesusis omoousios,of one substancewith God. lW4ratwe mean by this is that
modern phenomena; even For ancient peoples, was always the remptation to break God down
not be
into components, to worship gods and goddesses that represented fbrces within the creation, or aspectsoftheir own lives.
Jesusis truly God's son, as our children are of one substancewith us. In his humaniry Jesusis of one substancewith rhe Virgin Mary and through her, with us all. This means that he became like us in every respect,but without srn.
\While rve do not and cannot condemn the S o Jesrrsrnrl r hecame one of us , and nev er
hunger of the human heart to find something in God wirh which rve can relate, we do r ( ( o g ni ze thar rhi s hunger w as etpl oi red
at any time ceasedto be Godt son. In the person of JesusChrist, God and faithful mankind are at
bv the lallen angels, the spirits of darkness,
one. Jesusis the meeting place berween God and
so that mankind was misdirected into the
man, the common ground whereupon we are safe,
unknowing worship of these evil beings, who
and, abiding in Him, in whom we shall be saved.
seek to destroy the souls of mankind. This rvas and is the danger of paganism.
From all this, rve 6nd the meaning of the joy of Christmas. No wonder we the faithful rejoice
The evidence of the porver of hell at rvork
at Christmas-and
not only us, but many others
among mankind is clearlv and tragicallr.evident
as well. Instinctivell' ths human heart realizesthe
in the history of man's inhumanity' to man,
true meaning of Christmas: that God has become involved with us, so intimately, that one of us has
up to and including our presentday.This contradicts the natural goodnessof s,hich u.e know mankind is capable. Christmas is God's answer ro our human need, for when God sent his Son to be born of a rvoman, the innate value of humaniw rvasr.indicated.
become the lv{other of His eternal Son, and each of us in Jesushave become God's children. the Virgin -Vhen we the faithful confess Mary as Mother of God, we confess ourselvesas members of the family of God in Christ, for one implies the other, and this means our gift from
The Virgin Mar,v more than fullv redeems rhe reproach that rvas cast upon r.ornankind in Eve. This is why God chose a woman to be the means by which His Son became one of us. The Virgin
Mar,'- tells us Cod still believes in rvomen. God's Son, Jesus, also demonstrated this, for it was He w ho cstabl i shedr he C hurch. cal l i ng
page22
Winter2004
God will be eternal life.
Reu.Fr. Clril Garrett is the pastor of Holy Cross GreekOrrhodoxChurchin Macon, Georgia.
Orthodox Flesources
to borh the acquisition ofthe spiritual knowledge of God s Tiuth, as rvell as the acquisition ofvirtue, th" F."i ' l i ' i ". ." ."'hsnl i c l i fe i n C hri s r. ^f The objective of the project is stated: "to provide material helpful to home-school families in their effort to follow St. Paul'sexhortation, "bring them up in the training ("paidea") and admonition of the Lord." (Ephesians 6:4).7he authors promote
on the
patri sti c 50urcemal eri al si n thei r program5.
Internet:
In the home schooling categoriesof available material at the Paidea web site, we find age appropriate materials in the following categoriesAncient
|SOS and
civilizations through
Christianity
through
classical, Early
Medieval times, Europe
and early Americas, and 19th century until today. Examples ofavailable resourcesfor 1st-4 th grades include "7he lllustrated Life of the Theotohosfor Children" and "Saints for All Ages." For 5th-Bth grades,an appropriate resourcemay be the "Lives
Paidea
of the Great Fathers of the Church." Grades 912 llaay find the video titled "Triumph of Fath --.;-L;^- .^ .l --;- r^:-L
Put Lnwnrrucr he Internet is a rich and varied source of information, useful for both the education of our minds and the edification of our souls. Of course, there's a lot of uselessor even destructive info floating around in cyberspace, so wed like to review a few sites that are particularly
In fact, if you visit the ISOS web site when the next seriesof lectures is given, you can attend in real-time through the Internet. To hear or watch the presentations, 1'ou'll need to have Rea/P/ayr softrvare installed on )rour computer. If you do not have the RealPlayr software, follow the link available on the ISOS main web page. You do not n e e d a hi gh-speed l nrerner connecri on ro vi ew
helpful to Orthodox religious educators.
and listen to the lectures but a dial-up connecrion may cause some delay in the transmissior-r.Each
In this issue, we will take a look at rwo web 5i1s5-1hs Internet School of Orthodox Studies (ISOS) and Paidea, which include the teachings
lecture is about t hour in length.
of our Holy Fathers and the leading Orthodox theologians of our time.
THEI N T ER N ESC T H OOL OF (www.isos. ORTHODOX STUDIES goarch.org) Since 1998, the Department of Religious Education has offered free online classesto help us better understand the teachings of our faith. The classes are taught by clergy and professors who are currently instructing our future priests at Holy Cross Greek Orthodox School of Theology. They are available, live and archived, at the ISOS web site. Some of the archived lecture seriestopics include The Ten Commandments, 'Ihe Liturgical Yrar,
The Holy
Fathers, Hlmnology,
and
7/te
you have truly missed a chance for enrichment and inspiration of your faith. The web site offers you this opportuniry; please rake advantage ofitl You will also find many links on the ISOS web page to the breadth of the Archdiocese web site. Ifyou have not explored the Archdiocese web site lately, I invite you to discover or rediscor.er the plethora of educational materials and resources that have been added and that are conrinuing to be developed.
(www. PAIDEA CLASSICS paideaclassics.org) The Paideaweb site provides a good resource of teachings from our Holy Fathers and others. The site emphasizesa home schooling curricuium
Each lecture series that is offered ar the ISOS web site contains a number of archived presentations. For example, classesheld in the spring of2001 on "The Liturgical Year as Parish
and the materials offered are strucrured toward
and slides for each lecure are provided as well. Since the fall of 2002, the lectures have been av ailab l e i n s r r e a m i n g vid e o . g ivin g r h e e ffe cr that you are actually present during the class.
Church Written for Children-Book I" by John Mason Neale. Links to free "copy'rvork" rexrs can be found for the feastsofthe Church, the lives of the Saints, and spiritual quotes. These are useful lor church school or homeschool handu.riting Pracuce. The "A rri cl er" neoe nF rhe w eb s i re c onrai ns
Ifyou have never attended a lecture given by Fr. Marangos or any other professorat Holy Cross,
Natiui4t.
Curriculum" included sevenlecrures.Each lecture is available as an audio and/or video file. Notes
There rre mrnv reyr\ ava i l abl ear rhe P ai dea site as free downloads. For example, "The Ltfe of St Mary of ECypf by St. Andrew of Crete, is available for free as well as the " History of the
the goal of educating our children. According to the authors, the site is a for-profit project that is
free links to texts written
by the Holy Fathers and other clergv. For example 'Admonitions for Parents" by St. John Chrysostom and "Learning \fith Discernment, The Education Theory of St. Basil the Great." As for non-text related items available at Paidea Classics, several Icon ornament kits can be purchased. The site offers a home-school discussionforum that is categorizedand currently contains about 40 articles.You may also subscribe to rhe P ai deanervsl etrerfrom r he mai n page. V''""'_ i si'bri ng ueh .i res such a , IS OS and P ai dea -" offel us unique exposure to the teachers of our faith. Both sites also include many links to other Orthodox web sites that you should explore. If the links do not provide enough information for you, consider a "global" internet search on the word "Orthodox" using a common "searchengine" web site like Google or Yahoo.
blessedby the Orthodox Church in America. A starti ng poi nr i n exp)ori ng rhi : w eb is 'i re F o u n da t rhe "A bour U '" page of rhe.i re. On rhar page we find the meaning of Paidea: "a term used to describe the highest form of education, the spiritual understanding ofthe revelation ofGod to
Phil Laturence is a member of Holy Tiinity Greek Orthodox Church in Columbid, SC. With his wife Crlstal and their two children, thelt are inuolued in the Touth ministries ofJOY and Sunday School.Both Phil and Crysta/ haue contributed t0 the De?drtment of Re/igious Education web site and programs.
man through the Person of JesusChrist." It relers
Wi n t e r 2 0 0 4
page 23
Sparra, thev used the Doric dialecr and in Athens, of all European languages.Its history dates back over 3500 years and it has gor.rethrough several
Mns.InrnrAlrxRnoRou
developmental phases thar span over a period
"The Greek language...the
of 34 centuries. There are four distinct forn-rs or phases that the Hellenic language has gone through: Ancient Greek or C/assical Greek (I4r'-
fu/lesr in riclsnessof meaning. the mosrfexib/e in poetic expre:sion. the richest in uocabu/ary, the most ancient of the European /anguages and the phonetics of which goes back to the mlrhic/tl origins of archetypalmeaning... "
4'h century BC), Hellenistic Greek, also known as Koine Greek or New Testdment Greele(4th century BC-4'h century AD), Byzantine Greek (i*-15u' Centurv AD) and Modern Greek (.16't' Centuryto d a l' ) .
he New.Testamentdocume nts were oliginaily rvritten in the Greek language. although Aramaic and Hebraic inf uences are also quite er.ident.To gain insight into the mear-ringof s pe. if icp a ' s a g e 'a n d f b r a r ru e in L e r p r e r .r L io no .n c
Greek language itself went
through differ:ent transformations. The original fo r m , M r .cenaeanGreek (14'h-12'hcentury B C ), ,,". .h ",,..-,;,-.r r., ,h. ,,." ..,i ,,, ^F.,l l ,l ,i . ca\ledLinear B. Linear Greek rvas not deciphered
mr-rstcarefr-rllyexamine in the original language,
u n til 1 9 5 3 . There i s a break i n the evol uti on of ,h " 1 ,".,,,." F,^,- ,h" r )r rn rhe .-R .en.rr' R __ .^ C '''_ '_ 5.."5_ /
the words and phrases that are reler.anr ro the
becausethe Mycenaean civilization was destroyed
subject matter. Before we studv specific rl.ords, it
bt
is essentialto go back and trace thlough history one of the most precise and cxpressivelanguages
fo u r ccn r u l i e: rer. l i rrl e Ii ngui .ri c prog.resr\\a\ recorded. From rhe 8rr ro 4rh centurv BC, the
knorvn to man-Greek.
r h e Dnri att i ,rua:i otts. l l rerefore. Fol nearl y
plominent Greek language lorm becomesArchaic or Classit'a/ Greek. k was at this time that the
The
Greek ianguaee, calied Hellenic or by the people wbo speakand u,rite it, has one of the longest and most documented histories
Eitvtro.
p a g e24 W int er2004
mi ni mal . Hel/enistic Greek, or Alexandrian Koine, also known as Netu Testament Greele, shtped up after the classicaiperiod. The Koine language became the most widely used language of the time due to the expansion of the empire of Alexander the Grear. The Helienistic Greek form originated
Harris Lampldes -Il-re Ancient
rhe Attic dialect. This horvever, did not prevent all Hellenes fiom communicating with one another, becausethe dillerences between the dialects s,ere
alphabet rvas introduced. From place to place, Ancient Greeks spoke differendy. The language r o o k a n o r her form or di al e.r. For crampl e. i n
lrom the Attic dialect that u'as used bv the Athenians around 500--400 BC, when they had reachedrhe hei ghr ofrhei r gl orr ' . In i he rear J J 6 BC, Alexander the Great ascendedto the throne of hi ' sl ai n i .rrher. P hi l i p. A Jth ough A l erander \\a\ a grerr mi l i tan marr and 'trx i egi \t. hi ' mo.t Iasting accomplishment rvas his introduction of the Hellenic language and culture to the peoples he conquered. Alexander the Great rvas instrumental in combining
all Hellenic local dialects to form Koine Greek (From the Greek rvord for "comrnon"), the language of rhe street; rhe l angul ge of rhe pea.ant. rhe fi .l rerman. and the ordinary person. This allowed his combined ariry to communicate with one another. Koine Greek u'as also taught to tl-re inhabitants of the rcgi orrr thar l re corrquered .turni ng i r i rrro
iihe. It was spoken ; in Persia,in Egypt and his rule. Alexander became
rltChrh different perspective. We will begin our " study of Greek words with the word "prayer:" prosefhi(flpooeolu).
"TheLanguageof the
gie*ot aposdeand missionarywhen, "\fith all prayerand petition pray at all times in tht Spirit, " (Ephesians6: 18). Theword "prayer" realized, and by the time of the first century AD, is the Greek wotd proseJhi.This is a compound Hellenic had become dre common language used Greek word that is made up of the words "pros" and "efhi". The word "proi' is a prefix meaning throughout the Roman Empire. It was during this face-to-face.The Gospel of John usesthe word period that the books that later became the New "proi' when it declares "In the beginning was Testament were wri$en; thus, Hellenic was the the'Word, and the'Word waswith God..." John .:::.r,:,:iir,... ,:i: natual ,choice for the transmission of the "Good Ne:Xs,llThe Disciples of Christ were to spread the l:1 The word "with" is translatedfrom the Greek .1::.',,1:,..r1 word "pros". The meaning conveyedby this word Gospel 'to the ends of the earth" (Acts 1:8) and is one of intimary. The Holy Spirit is telling us to make disciples of all nations" (Mathew 28:19). '\7hat better way to accomplish this than by using that the Father and the Son had an intimate, the "Koine" or "common" language of the masses? face-to-facerelationship.The secondword, "efhi" The NewTestament (the four Gospels, the Letters meansa wish, a desire or a vow. This word was of Saint Paul and Saint Peter, and the Apocalypse used to show a person who has made a vow to of Saint John) is written in Koine Greek. God in exchangefor something good to come in his life. One would vow to give up something to The next stage of the language is the Bltz,antine God in exchangefor their desireor wish. bei:ai'r$i of his effort, Hellenic became the official language of his vast empire. His dream was
Hellenesis oneof the
nnd mostexpressiae
Greek. Byzantine Greek was the official language of the Byzantine Empire and is considered to be an early version of the Modern Greek language. The spoken form ofthis language differed greatly from the written form. Because Byzantine Greek was spoken across vast areas and by many people, it continued to have different dialects arrd idioms. It was not until the Ottoman domination of most Hellenic speaking areas and the consequent banning
of
Greek schools that
the language
The word "proseJbi" reveals to us rwo significant conceptsabout prayer.It tells us that prayeris the vehiclethat transportsus face-to-face with God in a personalrelationship.Also, the with prayer.It shows idea ofsacrifice is associated us a stateof sacrificeand consecrationin prayer when our livesareguided entirely by God because the word "proseJhi,"or prayet has to do with a completesurrendet sacrifice,and consecration.
changed considerably.
After the Hellenesgainedtheir independence from the Ottoman Turla, the intellectuals felt that the original languagehad evolvedand was no longer true or pure. They tried to return to the Hellenic written in ClassicalAthens; hence the hatharnousa (pure, clean language) was written, and,Dimotihi (peopleor common language)was spzben.\n 1976, the Greek government voted Dinotihi as the oficial written and spoken language of Greece. Thus has evolved the of Ianguagewe now know of asModern Greeh. The Languageof the Hellenes is one of the most expressiveand preciseianguagesknown to man. Eachword hasmany nuancesand meanings. by the useof A singlethought might be expressed dozensof different Greek words, each providing
Although most translations do an excellent job of conveying the "Word" from the original Greek languagetext, no translation is absolute. Many dmes it is simply impossibleto convey the depth and diversiry of meaning that is found in the sourcelanguage.In upcoming issueswe will be examining passages,words and translations from the Newtstament.
IreneAlexandrouseruedherparish of Saint Marh in Boca Raton, Florida as director and teacherof the afiernoon GreekSchooland hasako taught Modzrn Greehat Florida Atlantic Uniuersity. Since 1996, shehasactiuell seruedthe Hellenic SocietyPaidzia of SouthFlorida as itspresident
known preciselanguages
to man.Eachword has
end mnnynuances
meanings."
PR,{Y1+
Wil*es,$ubtt*il royourRushgn&, An O r th o d o x R e od i n g
" Christian maruinge is
theChurchin microcosm,
withtheessentislelement
Rev.Fn.WnlrcnSvrrri 7.
of m u tu a lSU 0ml S S nn
nyone rl'ho Orthodox
misogvnist and sexist lor these words. But if we
has er.er attended an
Christian wedding knorvs
how different it is lrom a non-Orthodox
look at thesewords, not in isolation, but in the full context of the entire Epistle readingr \,r.esee this is not the case.\ilhat r"e do seeis that-not onlv is St. Paul not a woman-hating sexist-he
marriage ceremon)r One key difference is the way
puts forth a view of marriage that is deeply and
in which the bride and groom enter the church. L.r the Orthodox rite, the bride is not "given awav,"
uni quel v C hri sti an.
and the marriage rite suggestsnothing other than
The reading begins thus:
the completelv equal dignirv before the Lord of
to loae seraingasa means
the bride and groom. Both receivea ring, both are cr o wn e d . and boch dri nk from r common cup. symbolic of the mutual joys and sorrows they will r h a r e d r r ri ng rhei r l i Fe rogerher.E rer; prayer for the couple in the marriage service addresseseach member equallr., ner.er singling out the bride or
'Always and for euerythinggiue thanks in the name of our Lord JesusChrist to God the Father Be subject t0 zne another out of reuerenceJbr Christ. \Yiues, be subject to yur husbandl as to the Lord." (Ephesians6.20-22)
th e g r o o m. Many modern writers har.e seen these words
toward salaation."
For many, however, the Epistle reading lrom St. Paul's letter to the Ephesians shatters From this lairly
the feminist rheologian E. Schiisler Fiorenza. Yet
long reading, a brief phrase near the beginning sticks in manr. peoples' minds: "Wives, submit
she also sraresthat Paul modifies rhe traditional
to your os'n husbands" (Ephesians i.22). Many deny so many hard-won victories for women's
patriarchal domination.r Her comment is based '.h " .,,h;"., .^ ^- .h- t".. .h.., D ",,1 .,,.. ^"" another"; therefore this action is murual. Yet the
rights. Mar-ry men nod to one another with selfsatisfaction at hearing these rvords, taking them
following versedoesstate that wives rnust submit to their husbands, but with the qua/ifcation "as
as a religious legitimization of rhe idea of men's
to the Lord." The following verse explains this qualification: "For rhe husband is rhe head of
this spirit of equal digniry
wonten cringe at these words, which seem Io
superiorin. to women. St. Paul has been labeled
page26 I winter 2OO+
as reinforcing the Jewish patriarchal marriage pattern and justiS'ing it Christologically. So states
pattern and presenrs a rad i c al c hal l enge to
the wife as also Christ is head of the Church, and He is th e s a v i o r o f t h e bo d yj' ( Ep h e sia n s5 .2 3 ) . This brings in ecclesiologicallanguage, suggesting that the structure of the married household is to
'We
should not conclude, however, that the
a Ibid..,p.47.
husband, supposedly the head of the household, is in
realiry someone who
provides all love
5 Ibid..,p. 54.
and respect while receiving nothing in return.
be modeled after that of the Church. Elsewhere
Chrysostom is mindful of St. Pault statement that
6 lbid..,p. 54.
Paul describesthe Church as the Body ofChrist,
husband and wife submit to one another. Thus, just as St. John states that a husband should love
7 Ibid.., p. 60
his wife even when she shows no respect,so should a wife respecther husband even when he shows no love.6 The wife is admonished never to nag her
8 St. John Chrysostom,Homily 20 on Ephesians(Anderson,p. 50).
husband, particularly in regard to his provision (or lack thereof) of money and material goods. Conversely, "ifa husband has a wife who behaves
' Ihid.."p.57
with Christ being the head, and Christians the , h e sia n s. mem be r s ,o f t h e B o d y ( C o lo ssia n s1 .1 8Ep Orthodox Stu$t Bibh explains this by stating thar just as Christ, who as Man, is not superior to us in nature, but as the first among 4.15).The
equals is alone head of the Church, so are wives called to submit to their husbands as equals.2
this way, he must never exercisehis aurhoriry by These are not
merely
modern
feminist
re-read i n g s o f S r . P a u l g r o u n d e d in wi,h fu l thinking as shown in the commentary of St. John Chrysostom, one of the Church's most traditional and foundational writers (d. 407). Crucial to St. John's reading of St. Paul is verse 25: "Husbands, love your wives, just as Christ also loved the Church
and gave Himself
for
her." Thus, to the husband expecting submissive obedience, St. John says "do you want your wife
insulting and abusing her."i The mutual nature of this love and respect is developed by St. Paul when he states that "the husband musr love his wife as his own body-he who loves his wife loves himself" (Ephesians5:28). To put this into Christological context; "For no
to be obedient to you, as the Church is to Christ?
"they become one flesh' (Genesis 2:24), so the husband nourishes and cherisheshis own flesh, as Christ does the Church. sThus the rwo become one (the head and the body), just as Christ and
... do not refuse." Further, this sacrificial love is required of the husband even if the wife belitties and despiseshim, "you will be able to subject her to yourself (not with threats or violence), but through affection, kindness, and your great regard for her."r V4rat emerges here, in fact, is far more than a leminist construction of undifferentiated equal partnership. For the wife is called to submit not to her husband's every command, reasonable
rhe Church are one. In this light, husband and wife share an "equaliry of digniry"e and the issue of submission, in the final analysis, has little to do with the logistics of running a household, with the wife providing a support system for her "lord and master." St. Paul's teaching negates the modern conception of a power struggle benveen the sexes,providing instead, as Fr. \Tilliam Zion aptly states,an "invitation to an acceptanceofone
who is in a very unequal situation, being expected
another in the mysterv oFChrist and His love for His Body (the Church)."r0 Thus the image o[the Church as rhe Body of Christ is more than just a
even to give his life for his spouse, should it be
handy metaphor for marriage. Rather, Christian
required.
marriage is the Church in microcosm, with the
or unreasonable,but to the self-sacrificinglove of Christ. Therefore, if anything, it is the husband
Reu. Fr. Waber Smith is rector of Holy Trinity Orthodox Church (OCA) in McAdoo, PA. Fr. Smith receiuedhis Master of Diuinity from St Tikhon's Seminary,.
one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the Church' (Ephesians5:29). St. John paraphrasesthis, saying
Then be responsiblelor the same providential care for her, as Christ is for the Church. And even if it becomes necessaryfor you to give your Iife for her
10Zion, Eros and Transformation,p.45.
essential element of mutuai submission to love Keeping Christ and the Church as his model, St. John shows himself (and St. Paul) to be as
serving as a means toward salvation.
concerned with
(Notes) I E. Schiisler Fiorenz4 In Mentor),
the welfare of women
as any
modern feminist. Thus, the following can be taken as his stand on spousal abuse: "(the wife) should never be fetrered with fear and threats, but with love and parience. \What kind of marriage can
of Her: A Feminisr Theological Recons tru ction of C hris tian Origin s (New York: Crossroad, 1985), p. 270,
there be when the wife is afraid of her husband?
cited in Fr. William
,.. Suffer anything for her sake, but never disgrace
Tra n sJbrmati o n : Sexu al i ry^a n d Marr i age,
her, lor Christ never did this with the Church."a Clearly, the Christian condemnation of violence in marriage is not only "m66[g11'-11 is timeless."
an Eastern Orthodox Perspective (Lanham MD, 1992), p. 23.
Zron, Eros and
1 The Orthodox Stud!- Bible (Nashville: S t . J o h n s f u r t h e r c o m n r e n L s cle a r ly sh o w us that the husband's love must be truly Christlike, and completely sacrificial. Pointing
out
that the principle dury of love is assigned to the husband, he answersthe question of how to treat a disobedient wife. The answer: t beep louing her! 5Thus the wife is never to be denigrated, but
ThomasNelson,1993),p. 450n r St. John Chrysostom,Homily 20 on Ephesians,trans.D. Anderson,On Mar riage and Family Life (Crestwood, NY: St. Vladimir's SeminaryPress,1986),p. 46.
always held in respect.
Winter2004 lOaSe27
PRAXIS
TEACHING THEFAITH EX?ERIENTIALL "U nder s'hose preachi nq \\'ere yoLl converted?" He ansr.vered,"lt wilsn't ilnvbod\js preaching rhar did it-it *'as rrrv morher's practicingl" Children als'avs need models more than they need crirics-rrodels fbr C hri st. "Ler your l i eht so shi ne
rvhl it is so crucial to give our children a faith to lir.e bv. \ilhen ther. gror',' up, manl'children
ivill go their os'n s'ar'. And u'hen rhey go rheir own way, it mav be painfirl. Bur often, afrer going their own \\'ar'! man)' rvill come back ro the values of their parenrs.
befbre people that thev mal' see vour gootl \\'ol k\ arrrl gi l e gl orl ro
parel l ts renrporari l y i n order ro res t rhem. They
r-our Farheri n heaven."sai dJesus.
have ro discover them
\\rhen. as parenrs. $'e reach our .hi l dl en. rt< thoul d nr,rLtel ch j u.r ficts and traditions in an impersonal, abstr:rct *'ar \ile should share u'ith rhem n'hat our fbith in Chrisr me:rns
\lanv
adolescenrs re.ject the values of their fbr the mselves. They
have to separate themselves from their parenrs, stand back a little, and ask, "Are rhese really my values, my fiaith, or m1' parents'?" Iis painful and unconrforrable, bur it's not a crisis. The real crisis ocntrs wl.,en parents forfeit rheir responsibility to stnnd for sotnething and fail to communicate God's
ro us, and hou'our fai th i s expressed t,aluesto tlrir through rhe valir.rus traditions and svmbols of the Chr-rrch. Sonrcruncs rve spend so much ri me teachi ng ''abour" C hri tr thar l c ofrcn mi ss
children. That's the real crisis: when they Ieave a moral void in the child. liThere there is family closeness,love and a real sharing of the
faith ar home, the adolescentwill usually return to the C hurch.
the more i mportant goal of hel pi ng our voungstersger ro knou C hri st personal/1,.There is a vast dil+erence
Rev.Fn.ANruoNvM. Conrnnrs
Fr. Alaxander E/clnnittou stressest/te importance of cltildhood memories:
benveen learning about a persorr
\X&v
ancl actuallr. meeting the pcrson hi msel I For ex.rmpl c tqerti ng back
importanr? tVhf is it essentialto fill a child's
are
childhood
impressions
so
to rvhy some )'oung people leirve Chrisrianin' fbr rhe cults), thel' are
starri ng frorn rhe earl i es ts tagesof i rs l i fel
seeki ng a real , personal encounter s'ith God *'hom rhel have not
faith, simplicin', gentleness,a capacity for tendcrnes'. compassi on . i magi nari on. an
lound in rheir hon-resor churches. Lisrer.rfor a
absenceof cruelq' and hardness. Noq. this
n r o n le n r il s one ofthem speaks:
is precisely the kind of soil that yields a han,est thirn-fold, sixn-fold, a hundred-
mind and soul u'ith light and goodness, in childhood ir,e find a natural gift for
are n t s n e e d r o r e ach th e ir ch ild lcn r h e
'All I gor ar anv church 1 er.eru'ent to u'ere se nrons or homi l i es about C od, :i bout the
fold. Vhen, later in life, the soul has become L.-r .... r r-.. ^ -^^ can be c l eans edanew
aur h o r i n ' o f G o d i r -rth e ir live s. lf r h cv r { o not d o t h i s , c h i l d r en n ' ill se a r ch fir r su ch authorin' else*'here. \\! riere made ro servc thc
peace rhat passes undcrsranding, \itords, s'ords, n-ordsl It rras all up in the head. I
and sar.ed by the conrinuing presence of his childhood experience. That is why ir
n cv er real l r'l el t i t. ]r w as al l abstract.never clirect. al.. trls somebodv else'saccounr of
i s so i mportanr ro keep c hi l dren c l os e ro n'ill provide them with the Church-it * nourishment for their entire lifetime.
O ne, t ru e C o d . ] F r v e d o n ' t se n ' e Hin r . r ie ' ll se n c a filse god or gods.
it. It s'as dul l and bori ng. I'd si t or kneel o r s tancl .Id l i sten to or read pravcrs. B ut
O ne o f t h e r e a s o n so lr r r - o u r - r 9 p co p lc r u r n r o t he c ult s i s t h a t t h e v a r el o okin g tb r ;r u r h o r itr ' .Ifl' e dont help thern find this authorin rr-rChrist who is " t he * ' a r ' , t h e t r u t h . a n d th e life ." th e v sill tr v to fir-rdit at some culr leader'sf!et. \'{illions fbund - l hc g r cr t..t tr .tq cJr tr Ja r ' rhis auth o r i n i n H i t l e r . is that parents thernseives are so otien rritl-rout any' convincing stanclards to oRel tbr guic'l,rnce
it all seenredlileless.It rvas like reading the la b el i nstead of tasti ng the contents. B ut l-rere(reflrling to one of the Eastem cults) i,
.-.11,
L"^^---.1
,^
-,.
I ..^.,i.-....1
I r h ink there i s much s,e can l carn fron rhe
t o Chris t , r v i t h t h e i r o u ' n co m m itn r e n t co Him . If
ch ild r e n so tl ut thel come ro experi ence fbr themselvesthe realin of tl-repori er and presence of Ch r ist in rhei r l i l es. G.K . C hesrerton sai d. "N ot
A s p a r e n t s\ \ ' c a l e n o t ca lle d to co lr tm u n ica te
and love of Jesr.rs.A Christian r.',rs ,tsked once.
p a g e2 8
W int er2004
Elchaninoi'. SVS Press.Cresrwood, N Y . 1967.
myself-.I don't haye to take someone elses s' o rd for i t."
r b o .e stlt emenr. \\'e need to shareour Orthodox /- L ,.: ,:.,- i .i -L :,..-, ^:.rJonal ri .ar ui th OU r
orl' goo d r r c s t r o o u r . h i l Jr cn h r r r r lr e q o o r lr r cs. Ve of G od. F o r n o o n e i s p e lfe ct e xce p r ,fe sr .r s. need t o g e t o u r c h i l d r e n t o fb cu s o n th e q o o d n e ss
Didry of a Russian Priest. Nexander
;r
of their children. Tl-risis ri'l-rvparents nrust begin s,ith theil o\\'n repentrncc. ri itfr their o\\r rctur') rhis doe s n o t h i r p p e n f i r s r . n o th in s s' ill h a p p e n .
'
io b e lie vei n God i s nor to have no bel i efl i t i s to believe in anvtl'ring that comes along." If vou don't srrlnd for somerhinq, r'ou s'ill fall fbr anythine r ir r irco n r esal ong, i .e., the cul ts, the trl ooni es,the \lormons. the Jehovah's\I'itnesses, etc. This is
Reu.Fr. Anthonl,Coniarisisa retiredGreekOrthodox priesratd a pro/ifc arthor who is ako rhefounderof Light atd L(i Publishing,
Dc Ncr-
his rwelve disciples, he lets them know what to expect. Jesus does not paint a rosy, Disneyesque
6' hfKhID "But I say to yott, lorse your enemies, blessthose'tnho curseyou, dogoodto thosewhohateyou,and pray for thosewho spitefully use you." andpersecute (Matthew5:44)
Buuonos CHRrsropHeR
picture of their future path. Rather, He teaches them thar the way to life is the way of the crossour Lord promises a life of suffering, persecution and marryrdom. Nevertheless, we should not
be afraid to proclaim the Gospel. St. John Chrysostom, in his homily on these passagesin the Gospel says that God is not only promising us future rewards (in heaven), but even earthly
dinner, and old Aunt Gaussy says that she sees nothing wrong with couples who are not married living together. If I, as a father, say nothing to my children who are listening atentively to her, I am jeopardizing my young children's values. Or perhaps I hear gossip abour a professor or anorher student; if I do nothing to stop it (or just remain silent), I may be helping to spread it. Sometimes I may feel afraid to say something
recognition for examples ofvirtue (Chrysostom) (p.
that I know to be honest and truthful
227, volume 10). All of the saints of the Church
am unwilling to take a risk. Dr. Peck writes about
followed the way of the Ctoss, and even if they
the rish of loss, the risb of independence, the risb of commitment and the risk of confontation (M.
were despised in their day, they are revered and
because I
S cott P eck, 1978)(pp.131-155). The ri s h of l os s is associated with the fear of losing something,
loved today for their unwavering love of God. The lriendship of St. Nestor and St. Demetrios
like not wanting to speak my thoughts for fear
gives an example of loving friendship grounded in truthfulness. St. Nestor fearlessly entered the arena
of someone taking something away from melike my job or my status in the school. the risk
to combat the gladiator Lyaios. St. Nestor believed in the prayerful protection of St. Demetrios. After
of indrpendence is associated with the fear of independence. This may entaii doing something
Nestor defeated Lyaios and gave the glory to God,
against what my peers are doing or telling me
many in the crowd and Emperor Maximinus called for St. Nestor to be murdered. There were many
to do. The risk of commitmezl is associated with the fear to make a commitment. Deciding to get
others in the crowd that day, however, who upon
married after dating someone for a few years is
s I was watching the Olympic
seeing the courageous act of Demetrios and the
taking a risk.
Athens this summet
strength ofhis God, became convinced that Jesus Christ is the Son of God. For Jesus says that the truth will be revealed: "There is nothing hidden
games in I was inspired by
numerous Christian athletes who would
\X4-ratis my commitment
to following Christ?
that will not be uncovered" (Matthew 10:26).
Am I ready to love my enemies to the extent that Jesus says? (Matthew 5:44) St. John Chrysostom
American who finished second in the marathon.
Jesus exhorts us to not fear those who kill the body but cannot kil1 the soui (Matthew 10:20).
says that Jesus wants us to go the extra mile, to be tolerant, to even subject myself to ill treatment (Spiritual Gems from the Gospel of Matthew,
He blessed himself with the sign of the cross as he was crossing the finish 1ine. Another notable
Jesus draws us back to our Christian realiry our very existence in Christ, when he reminds us
example was the Greekwho blessed himself before \W/hat examples
that, to be a disciple of Christ means to be true
bless themselves with the sign of the cross. \X/hat was inspiring to me was their courageous display of dependence on God. One athlete in particular who caught the attention of my children was the
his exercise on the trampoline.
these were, when in so many parts of the world, it is now illegal to mention the name of Godl Politics and the desire for power and control over others have oftentimes dictated to us what we can say. Even in America, to be totally honest, we do not possess perfect freedom. Fear of man oftentimes seems to overrule the fear of God.
fear"(Filohalia)(
from
St. Peter of Damaskos),
The risk of confrontation is associated with the
to the Gospel at all costs. \7e are to proclaim the Gospel fearlessly,with the fear of God. As St. John Chrysostom says,Jesus calls us to "cast out fear by
fearoFconl rronrari on. C onl rontati on i s not an eas y thing. I have a good friend who is a priest; he told
fear; and not by fear only, but also by the hope of great prizes." (Chrysostom)p.229
Holy Cross, that he believed it was impossible
me many yearsago, w hen he w as a s emi nari ana[ to be good lriends with someone if you had not risked hurting each other for the sake of truth.
In Dr. M. Scott Peckt book entitled, Zr
From my experience, I find this to be accurate.
Road Less Tiaueled, the Christian
How disarming it is to ask someone to forgive
speaks about withholding Peck, 1978) (p.59). Dr. Peck states that some
youl And when someone asks us for forgiveness, do we enquire, "\W/hy, what did you do?" I find it brings hea-ling to respond, "Please forgive me." For
psychologist the truth (M. Scott
St. Basil the Great says "he who wishes to reach a higher level of faith should cast away
2004)(p.37).
parents make the mistake in trying to shelter their
This is the fear about which the Evangelist John wrote, "Perfect love castsout fear" (1 John 4:18).
children from excessiveworries. Oftentimes when rve are meeting with families in times of crisis, we may encounter family members sheltering
St. Peter speaks about two kinds of fear of God.
the elderly or the young. There are times when it
There is an introduaory fear where a man will refrain from doing evil out of fear of punishment.
m a y b e a ppropri are, but i n many ci rcumsrances
Chrysostom.
of daily living, such sheltering actually does not
Peabody, MA: Hendrickson Publishers, Inc.
The second kind of the fear of God is very much
allow the proper development ofvalues. It is like a
like an intense love of Him,
country that calls itself a democracy but withholds
A Dictionary ,f E*0 Christian Belief. Filokalia. (Vol. 3).M. Scott Peck, M. D. (1978).
a desire to please
Him. This kind of fear/love leads the Christian to repentance through continual self-examination. (Fikhalia)(ftorn St. Peter of Damaskos, pp.216217) Tertullian said, "'$(l'here the fear of God is, there is seriousness and an honorable and yet thoughtful
diligence."(,4 Dictionary
important
information
that would infuence
an
election. It is also like a country failing to teach 'W'inston history to its school children-and, as Churchill said, "Those who do not remember
if I am really honest, and do not fear the one who can destroy my body, then, I will expose myself to the perfect love ofChrist, Nicene
and
which castsoutfear. Post-Nicene
Fathers.
The Road Less Tiauelled. New York: Simon And Sc/tuster. Spiritual Gemsfom the Gospel of Matthew. (R. Hill, Tians.)(2004). Hofu Cross Orthodox Press.
history are doomed to repeat it."
of Early
Ch ristian Beliefs p.27 9).
Here are some examples of instances of that could be damaging. Perhaps our
withholding In chapter 10 of Matthew, afterJesuschooses
ChristopherBundrosis a studentat Holy CrossGreek OrthodoxSchoolof Theokgyin Broohline,MA.
family is having a discussion during Thanksgiving
Winter 2004
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