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FnovrTHE EvnNcnlrsrs Saint Matthew

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"Do not think that I have come to abolish the law or the prophets; I have come not to aboiish but to fulfill. For truly I tell you, until heaven and earth pass away, not one letter, not one stroke of a lette! will pass from the law until all is accomplished. Therefore, whoever breaks one of the ]east of th.r. commandments, and teachesothers to do the same,will be called least in the kingdom of heaven, but whoever does them and teaches ihem will be called great in the kingdom of heaven. For I teIl you, unless your righteousness exceeds that of the scribes and Pharisees,you will never enrer the kingdom ofheaven.

"You have heard that it was said to those of ancient times, 'You shall not murder'; and 'whoever murders shall be liable to judgment.' But I say to you rhat if you are angry with a brother or a sister, you will be liable to judgment; and if you insult a brother or sister,you will be liable to the council; and if you say, 'You fool,'you will be liable to the hell of fire. So when you are offering your gift at the altaq if you remember that your brother or sister has something against you, leave your gift there before the altar and go: first be reconciled ro your brother or sister,and then come and offer your gift."

5: I 7-24

Saint Mark As he was setting out on a journey, a man ran up and knelt before him, and asked him, "Good Teachet what musr I do to inherit eternal life?" Jesussaid to him, "Why do you call me good? No one is good but God alone. You know the commandments: 'You shall not murder; You shall not commit adultery; You shalI not steal; You shall not bear false witness; You shall not defraud; Honor your father and mother'." He said to him, "Teacher, I have kept all thesesince my youth." Jesus,looking at him, loved him and said, "You lack one thing; go, sell what you own, and give the money to the poor, and you will have rreasure in heaven; then come, foliolv me." \Zhen he heard this, he was shocked and went away grieving, for he had many possessions.

Then Jesuslooked around and said to his disciples,"How hard it will be for those who have wealth ro enrer the kingdom of Godl" And the discipleswere perplexed at these words. But Jesus said to them again, "Children, how hard it is to enter the kinedom of Godl It is easierfor a

the kingdom of God." They were greatly astounded and said to

one another,"Then who can be saved?"Jesuslooked at them and said,"For mortals it is impossible,but not for God; for God all thingsarepossible."

I 0:17-27

Saint Luke Then he saidto them, "Oh, how

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foolish you are, and how slow of heart to believe all that the prophets have declaredl Was it not necessary that the Messiah should suffer these things and then enter into his glory?"

Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.

As they came near the village to which they were going, he walked ahead as if he were going on. But they urged him srrongly, saying, "Stay with us, becauseit is almost evening and the day is now nearly over." So he went in to stay with them. V4ren he was at the table with them, he took bread, blessedand broke it, and gave it to them. Then their eyeswere opened, and they recognized him; and he vanished from their sight. They said to each other, "Were not our hearts burning within us rvhile he was talking to us on the road, while he was opening the scripturesto us?"

That same hour they got up and returned to Jerusalem,and they found the eieven and their companions gathered together.

They were saying, "The Lord has risen indeed, and he has appeared to Simon!" Then they told what had happened on the road, and how he had been made known to them in the breaking ofthe bread.

24:25-35

Saint John "My sheep hear my voice. I know them, and they follow me. I give them eternal life, and they will never perish. No one will snatch them out of my hand. \7hat my Father has given me is greater than all else, and no one can snatch it our of rhe Father'shand. The Father and I are one." The Jews took up stones again to stone him. Jesus replied, "I have shown you many good works from the Father. For which of these are you going to stone me?"

The Jews answered, "It is not for a good work that rve are going to stone you, but for blasphemy, because you, though only a human being, are making yourself God." Jesus answered, "Is it not written in your law, 'l said, you are gods'?If those to whom the word of Cod came were called 'gods' - and the scripture cannot be annulled - can you say that the one whom the Father has sanctified and sent into the world is biaspheming becauseI said, 'I am God's Son'?

If I am not doing the works of my Father, then do not believe me. But if I do them. even though you do not believe me, believe the works, so that you may know and understand that the Father is in me and I am in the Father."

Then

rhey rried to

arrest

him again, but he escaped from their hands.

10:27-39

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Praxis

Dear Fr. Marangos,

His All Holiness Ecumenical Patriarch Bartholomew has directed me to respondto your letter ofSeptember 1. 1999, and thank you for sending him the enclosedpublication of the Annual ResourceCompanion as well as the premiere issueof the "Praxis" magazine.

Our Patriarch recognizes these publications as wonderful resource material for the teachersand students of the religious education programs of the Greek Orthodox Archdiocese of America. Beyond that, however, they are prepared in such a way as to have a broad appeal to a wide range of Greek Orthodox believerswho simply seeka better understanding of our faith, its teachingsand traditions, and our Christian heritage. He commends you and the staffof the Department of Religious Education for your efforts and prays that many more innovative approaches to religious education and resourcesare made available so that our faithful, especially the youth, might live a more genuine Orthodox praxis to the glory @axa) of God. In closing, Patriarch Bartholomew hopes that you will send us subsequenteditions ofthese publications for inclusion in the Iibrary of the Ecumenical Patriarchate.

Wishing you a blessed new term as our children are once again gathered into their catechetical programs throughout the country. I convey to you the paternal prayersand patriarchal blessingsof His All Holiness.

1

Sincerelyyours,

'y,x"J.r.Llr$tt, - Metropolitan Meliton of Philadelphia Chief Secretary of the Holy and Sacred Synod of the Ecumenical Patriarchate

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Slayingthe Gianc The Catechistt Five Stones Reu'Dr' FrankMarangos

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First Pkce EssaySeniorDiuision MariaVatmazis

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our H)anns can TeachUs Dr Vicki Pappas Using Drama to Teach Orthodox Christian Precepts George Dematralis Solving the Riddle ofJonah SharonPetphrqt

Boolaof theBible

The Holy Bible Dr. AntbonyLimberabis

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\{hyYiaYia SofiaSculptedSpero /ane Fontana

Reu.EmmanuelMantznuris 'Web Sitesof Biblical Proponions Phil Lau''rence

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How Does the Church Teach Us $out the Old Gstament?

A ksson from the Book ofJob JobannaManlty

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The Ten Commandments Alibi Los

St. John ChrysostomOratorical FestivalCongratulations Prestytera Margara otfanakos

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Letters

I recently received rhe

I receir.ed your first issue of Praxis yesterdav, and

inaugural issue of Pra-xisar-rdI am compelled to

ir is o u r srandi ngl l r i s a grear credi r ro frhe departmentl and also to Archbishop Spyridon,

express my congratulations to you and your entire staff for this superlative publication.

*.ho encouraged and b.lessedit. I knorv it will be

Although I am still reading its arricles, I har.e

rvell received by our new Archbishop Demetrios

already brought forth into my own home issues

a lr o . a r I feel ture he w i l l recogni zei t conrai ns

of Orthodox spirituality and asceticism which

nothing but the best. It makes me humbly grate-

you poignantly discuss in the Frank Schaeffer

Ful that you saw fit to include my small contri-

intervierv. This outstanding periodical certainll.

b u r io n a mong al l rhosesrars.

elevates Orrhodox

religious education in the

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United Statesto a new planel The Department of new dynamic as well as the other initiatives of the needs of our faithful.

Once again, congrarularions on an inspirational jobl

Ms. Manley is the compiler and editor of the Bible and Ho$ Fathersfor Orthodox Christians series, publishedbyMonasteryBookl auailablef om

department staffour congratulations on an excellent magazine. It is eye-catching as well as sub-

ers, parenrs, and all parishioners in rheir critical roles in C h r i s r i a n e d u c a r i on .

'W'e

thank you, Fr. Frank, lor initiating

Education. By the starting of Pra-ris I think you

educational creation of the

order, but rvhat pleasedme immensely was that you listed as "Consulting

Editor"

m,v favorite

publication of the department and for introducing

up

the

struggled hard to

Pra-xis, the nen

D epartment

of

R el i gi ous

will build upon his works, Best of luck.

Nick J. Mamalakis Savannah, Ceorgia

apologist and reacher of Orthodoxy, Mr. Frank Schaeffer.. ,.

we can expec! in the future, rhen I must say rhat we now are at the beginning ofa neu' era regarding much needed and meaningful religious education.

this

PatJenkins

bui l d

If this first issue of Pra--<is is a reflection of what communicating and educating our clergli reach-

and fantastic endeavor.

My dear friend Ernie Vlles

stantial and varied in contenr.

The articles represent a giant step forward in

possibiliry of contributing to this much needed

A blessed rvelcome ro the inaugural issue of

Archdiocese. Congratulations of course are in rion Praxis, and $.ant to extend ro you and rhe

Received Praxis ... great jobl \Well donelll I am

St.Vkdimir's SeminaryPress.

Anthony J. Limberakis, MD Archon Aktoualios National Commander

\7e have receivedthe Departmenis new publica-

Maria Angeliadis

realll' looking forward to the next issue and the

Religious Education is ro be commended for this department which serve the religious education

Praxis arrived vesterday and we're all very impressed with it. The colorphotosarebeautiful and fit for framing, which some have rold me rheyrvill do. Congratulations on ajob well done!

Louis A. Vose Sarasora,Florida

Just want to tell you how much I am enjoying the Praxis magazine. It is very informative and interesting. I'm so glad you did this and hope you will find the supporr you need to continue it. I will be subscribing. Keep up the good rvork.

Carol Larres Toms River,New Jersey

Praxisas another level of "Giving Glory to God." Ernest and Vicki Villas \7eston, Massachusetts

Ve arc deeply gateful to Mr. Schaeffer for his suPPort in launching thefrst issueof Praxis.

ErnestVillas wasformerQ Director of the

Subscriptionsra Praxis are auailablethrough the

Deparrmenr of RelQious Education

Depanment of Religious Education. For more informariott.se?pag?5 ofthis issue.

H IE R A R C H S

fr om

t he

dir ec t or

Praxis is a quarterlv journal. Subscription rate $ I 5 per year. Checks, payable to the Department

ofReligious

Education, should be sent to: Pra-ris Circulation

Dear Reader,

50 Coddard Avenuc Brookline MA02445

( 617) 850- 121 8 Let the tuord of Christ dv:ell in you richly, as Jrou teach and admonish

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G U ID E L IN E S

each0ther in a// u;isdom by singing Psalm\ hyrnns, and spiritual songs.

Articles should be 1,000 to 2,000 words in length and directly discuss education in the theology md Tiadition ofthe Orthodox

by phorographs or electronic files ofphotographs, aids, md

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Please provide

Colossians3: 16

Church. Articles accompanied

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lesson

are preferred.

are raken and a brief biographical sketch.

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Orthodoxy is, indeed, the Church of Praise.

-ff{hether we are celebrating a grand liturgical evenr, venerating the icons of the saints, or examining

publication

synodal creeds, the gospel of mankind's redemption is often expressed

texts from

which

quotations

elsewhere N'ill not be considered without

prior consent of the Editor.

in the tapestry of spiritual melody. Reflecting the scriptural verse quoted

\(/e reserye the right to edit for usage and sryle and a1l accepted manuscripts are subject to editorial modifi-

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catlon.

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Articles should be submitted

children through psalms, hymns, and spiritual songs.

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Address submissions to:

This issue of Praxis is dedicated to the theological melody of the Old Testament. Consequently, the materials provided within these pages by hierarchs, priests, theologians, church leaders, and experienced instrucrors

Sharon Pelphrey, Editor

concentrate on rhe liturgical, scriprural, parristic, and doctrinal aspectsof Orthodo>'y's Old Testament foundation. The resources published within

E r e c u t i u e E d i L o r:

Re v. Dr . Fr ank Mar angos

this issue of Praxis are provided to assistOrthodox faithful to nurture rhe four-fold Orthodox partern of life: (a) doctrinal integriry $) philanthropic

Editor:

Sharon Pelphrey

veracity, (c) liturgical fideliry and (d) spiritual aurhenticiry (Acts 2:42).

CRE DI T S

Consulting Editors:

Rev. Arthony

Coniaris

Rev. George Nicozisin Dr. Vicki Pappas Frank Schaeffer

According to Saint John Chrysostom, "nothing uplifts the soul, and gives it wings, and liberates it from the earth, and releases it from the fetters of the body, and makes it aspire a{ier wisdom and deride all the cares of

Arr Director:

Stz Tsiavos

Art Editor:

Luke Melackrinos

Cover Photo:

Debroagh Marshall

Printing:

Qualig, House of Graphics

this life, as the melody of sacredsongs."

It is my heartfelt prayer rhar the catechetical resources of this magazine may provide a theological chorus of diverse voices whose rich melody may give wings ro the soul of the contemporary Orthodox Christian.

May this edition of Praxis liberate your mind from the caresof this world

\fe

gratefully

Monastery icons

acknorvledge

in Brookline,

reproduced

in

Holy

Transfiguration

Massachusetts, for providing Praxis.

-We also gratefully acknowledge icons used on cover pages, provided by Saint Isaac of Syria Skete in Boscobel, Visconsin.

and guide you to a better understanding of the rich theological heritage of our Faith's sonorous wisdom. It is, indeed, the hope of the entire editorial staff that Praxis wrllr help contribure to an overall renaissance of Orthodox understanding and practice in the rwenry-first centuryl

All biblical quotations ae taken from the Ne-a Revised Standard Wrsian of the Holy Bible Containing The Old and Neu Testaments -aith Apocryphal/Deuterocanonical Baofu, The American Bible Society, New York.

Father Frank Executive Editor

O1999, Depanment of Religious Education of the Greek O r r h o d o r A rch d i o ce seo I A mer ica.

Pr a x i s

EnthronementSprrrh o{ Arrhbithop Demetrios 18.1999 Holg T"i";tg CatheJ,'o/.

I'".,r' \'orhCitg. Septe,nber

ISTH E BL ESSED KINGDOM OFTHEFA TH E R

lessingand glory and wisdom and thanhsgiuingand honor and power dnd might be t0 our God foreuer and euer.

Amen (Revelationof John 7:12).

AN D OFTH ES ON

ings at this solemn hour: feelings of fervent worship and adoration offered to the Triune God, and at the sametime, intensepraver to

I should like to extend my sincere thanks to mv precious brothers, the metropolitans and bishops, the pious clergy,and the faithful lay people for the warm reception and the bounry of love thev have shown me . I extend mv

AN D OFTH E

have His mercy, love, and power, supporting me in the sacredtask in which He has called me, to serve as Archbishop of His selected and beloved people of the Greek Orthodox

wholehearted thanks to the Church of Greece and to the Greek government for their support and their presence here through distinguished representatives.Last

Archdiocese of America.

but not least, I also expressmy warm thanks to the honorable representativesand to the political leadership of the United Statesgovernment, and to all the distinguished friends, religious, civil, academic, and businessleaders, rvho rvere kind enough to participate in

HOLYSPIRIT NOWAND EVER AND TO THE AGES OFAGES AMEN

This beautiful biblical hymn from the book of the Revelation of John expressesmy feel-

My adoring referenceto God is accompanied by feelings of the warmest thanks to His All Patriarch Holines s t h e E c u m e n i c a l Bartholomaios and to the Holy and Sacred Synod of the Ecumenical Patriarchatefor the supreme honor of bestowing upon me the awesomeresponsibiliry of tending the bright and most promising flock of the Greek Orthodox faithful in this great country.

I am thinking, also very thankfully, of my distinguished and holy predecessors, the Archbishops Alexander, Athenagoras, and Michael of blessed memory, and the Archbishops Iakovos and Sp1'ridon. They have served with all their power the very same people whom I am going to serve,thus continuing their work. I extend my particular thanks to His Eminence Archbishop Iakovos for the very gracious words he offered me as the representative of the Ecumenical Patriarch and for his truly inspiring and ediS'ing address.

this ceremony.

On this solemn occasion,pleaseallow me, in the spirit of love and honor for all of you to bring to our attention a few basic issues which are significant for our work in the years to follow. I will limit myself to three of them which seem to be the most significant and which constitute fundamental priorities in rhe life of the Church.

The first, is the issue of the cultivation and growth of our Orthodox faith which our Ecumenical Patriarchatehas preservedintact and immaculate. This is a faith by which our Church has lived and functioned for twenry centuries...a faith which gave to the lvorld miliions of true Christians faithful to the Gospel of Christ and millions of saints and marryrs...a faith which the great Fathers and

t Ecumenical Gachers of the Church defended, safeguardedand delivered to us whole, clear, and undistorted...and a faith which

answers, however, one rhing is certain: here, a remarkably wide field of a truly great work is open to us-a work with immense

liant centers of .,'l,i,,"ri].'*:;:,t:"" of the vaiues oF rhe Orrhodox fairh and Creek paideia and culture.

created a wonderful tradition where urrer discretion, and control have been used to incorporate elements from the Greek

possibiiities and huge perspectives,and a work which aims to invigorate, and cultivate the growth of a dynamic and illumined

\Tithin

cultural heritage.

faith within ihe clergy and the lay people of the blessedomogeneiawhich constiture rhe f-lockof our Holy Archdiocese.

This Orthodox faith has been always and is still today a basic priority for us. This is the reason why a number of serious questions

the same perspective, all the diocesesand the communities of our Holy Archdiocese are called to make the work of the cultivation and development of the Orthodox faith a substantive part of their activities and programs by using all possibie

are being raised at this crucial time: How deep and intense is our consciousnessof this Orthodox faith? How much do we feel bound as individuals and as a communiry to our Orthodox Christian beliefs? How much do we know about the substanceof this faith as power and knowledge, and as a power capable of changing human beings and the world, and capable of also moving mountains and of rendering the impossible possible (Matthew 17:20-21), and as knowledge which offers the saving truth

To this superb work, to this wonderful effort, i should like to invite today all the

availablemeans, from the traditional educational processesto advanced communica-

beloved brothers and sisters,We have to be the Church which should give whole, powerful, and genuine witness of faith to this great country of America, where God has planted us. All of us, without exception, have been called by the Lord to become conscious, true, dynamic and illumined people of faith, who, as Apostle Peter underlines, are ready and prepared to make a defenseto any one who calls us to account for the hope that is in us (I Peter3:15).

tion technologies. Our target is the growth and preservation of a robust and illumined Orthodox identiry as a basic characteristic of the members of our Greek Orthodox Church, particularly of our young generation, of our beloved and very promising children. This Greek Orthodox identiry wili enable our Greek American faithful to stand with dignity and pride in the midst of our fellow American citizens. respecring their religious and political beliefs within

about God, humanity, and the entire creation. Finally, how much does our Orthodox faith constitute our real and genuine identiry within the pluralistic and

There is no doubt, that such a work, such an orientation, necessitatesan emphasis and an intensification of the didactic,

the large schemeof pluralism and globalization but, at the same time, insisting in safeguarding the unique treasurewhich is our Orthodox faith and to cherish our orecious asset,our Greek heritage.

multidimensional world of contemoorarv

educational, and cultural activities and

American sociery?

programsof our Church.Within this

As we contemplate the past and look towards the future which the love of God has granted to us, the questions are many and so are the answers. Reeardlessof the

it becomesimperativethat we perspective, revitalizeand further developour theological and educationalcenterslike our Holy Cross School of Theology and Hellenic College,so that they might becomebril-

The second major issuewhich deservesspecial attention is the issue of love, chariry and care for the human being. Our Orthodox Church, faithful to the gospel of her Founder, is the Church which loves

alwayson the powerfirlsupportof our lord JesusChrist and our spen September18, 1999, a new chapterdawnedin the life of cial and belovedpeople.May God be with us always."

I I the GreekOrthodox Church in Americawith the enrhronement of His Eminence Archbishop Demetrios, 71, -\\-/ Archbishop Demetrios at rhe was born in Thessaloniki. fuchdiocesan Cathedral of the Greece,in 1928. From 1945 to Holy Tfiniry in New York Ciry.

1950,he attendedrheUniversiry His Eminenceis the sixth archof Athens School of Theolog', bishopto be enthronedsincethe graduadng with honors. In Greek Orthodox fuchdioceseof 1965, he came to the United Primateof the GreekOrthodox Church of America, America was establishedby the States, enrolling at Harvard Ecumenical Patriarchate of Exarchof the Atlantic and PacificOceans,Chairman Universitywherehe completeda Constantinople in 1922.

PhD in Philosophy,with distinc-

His Eminence Archbishop Demetrios

of the Holy Synodof Bishops

On August 19, 1999, the Holy and SacredSynod of the Ecumenical Patriarchate elected Metropolitan Demetrios Thakatellis of Greece and former Metropolitan of Vresthena to be Archbishop of America.

Upon his election to the position of Archbishop of America, His Eminence Archbishop Demetrios, the spiritual leader of some 1.5 million Greek Orthodox Christians in America, stated: "This exceptional people of God that I have known for so many years and profoundly respect and unreservedly love, I am called upon to serve with the grace of God with all my strength and with all my love, leaning

tion, in 1972. Archbishop Demetriosis alsothe recipientof a Th.D. in Theolog' from the Universiryof Athens in 1977.

For more than a decadefrom 1983 through 1993,he servedasthe DistinguishedProfessorof Biblical Studiesand Christian Origins at Holy Cross Greek Orthodox School of Theolog. in Brookline, Massachusetts.

He alsotaught at Harvard Divinity SchoolasaVsiting Professorof New Testament,He is the author of three major books: Authoity and Pasion (1987), The TianscendcntGod of Eugonostos (1991), and Ch*t thePre-existingGod(1992). Archbishop Demetrios is fluent in Coptic, English, Greeh German,Hebrew,and Latin.

Praxi.s

tf an unlimited love

brothers and sisters.Here we are talking about an atritude of life which encompassesour whole existenceand which means initiative and dynamism and avant-guard programs which cover conditions ofsorrow, isolation and loneliness,sickness,despair,poverty, and all sorts of ordeals. Of course, our Church in America has for many years given plenry of palpable evidence of her philanthropic ethos and disposition. Today, however, we emphasizethe need to intensi$. such an offering towards all directions. Here, there is an outstanding human dynamic and in addition rremendous possibilities each and er-eryhuman person without any limitarion, discrimination or reservation, especiallywhen he or she is in a condition of need, pain, and ordeal.

The center of our faith is a God, \X{ho is Love, the Son of God who became man in order to serve manJ in order to redeem humaniry and the whole of creation from evil, decay,and death. Our Church, following the steps of this God, Who is a serving God, is permanently dedicated to the care of man and serves man not only within the limits of the possible but beyond any limit. Simply, she loves beyond any measure.

All of our communities in the Archdiocese are invited to intensifi, and to continually oprimize this excellent spirit of love and diakonia, seryice. Let the living, mutual love and the eagernessto transcend ourselvesfor the sake of the other who is in need be the distinctive sign of our Orthodox ethos. Here we are not talking only about philanthropv or offering of material help to our suffering

due to the astonishing progress and the very impressive growth of the omogeneiaon all levels. Here, there appearsthe bright opportuniry for the Greek Orthodox Church in America to be, with the blessingsand the grace of God \X4ro is Love, a truly model Church in terms of offering love to man-a Church which embracesevery human being, especiallythe suffering ones, and offers, on a conrinuous basis,love, care, and tendernessto a world tormented bv cruelry violence, alienation and selfishness.

Limitless love translated into serviceof the suffering human being is a basic prioriry which we have as members of the Church of Christ, especiallyin view of the dawning third millennium-a millennium, which in all probability may have in store serious ordeals for humanity. It seemsthat the people will need strong supporr in order to survive and progress amid huge changes in the environmenr, the economyJ social transformations, biotechnology, the population explosion, ideological confusion, and the conrinuous technological revolution. Our Church here in the United Stares,as a Church of limitless love and philanthropy, as a Church destined

H IE R A R C H S

. a marchof a dynamicfaitlt, and of an unbreakableunity tion and intensification of the task for unity and peace is the wonderful work into which God calis us today. He calls us in view of the great objectiveswhich are being set in front of us. The future is our superb destination, and the future can be built only on the basis of our uniry-a uniry and harmony which must be cultivated and

to serve and to give, can play a significant role in the sacred effort to support man and the right to life and to contribute in the task of resolving the pressing problems which humanity will face in the yearsto come. Here, the limitless, wise and inexhausdble love of the Church becomes a strong element in the confrontation with the future, no matter what this future might be.

At this point, please allow me to indicate and close with a third important issue,which in addition to the two previous onesr constitutes a basic prioriry for us. This is the issue of uniry concord, and unanimiry of our ecclesiastical body and of our Greek Orthodox Communiry in general.

Let

us remember what the Lord immediately before his passion had requested from the Father concerning the believers: Keep them in your name, which you haue giuen me, so that they may be one like us ... that may they all be one; euenas)/ou, Father, are in me and I in you, that they may also be one in us, so tltat the world may belieue that you haue sent me (John 17:11-21).

And Paul, the Apostle to the nations, pleads with the believers to live forbearing one another in love, eager to maintain the uniry of the Spirit in the bond of peace.til4ry? Becausewe are one body and one Spirit, just as we are called to tlte one hope that belongsto our call, one Lord, onefaith, one baptism one God and Father of us all, who is aboueall and through all and in all of us (Ephesians 4:1-6).

This is precisely the reason why we feel it is our dury ro srress the need for uniry and peace among us. lVithout fear or hesitarion we are invited, beloved brothers and sisters, to set aside any difference, misunderstanding, or conflict that could create distance among u5-di51an6s that shakes the uniry and drives away the peace of God. Nothing should jeopardize the great and divine gifts of uniry and harmony, of unanimiry and communal accord.

'We have all the presuppositions, as people of God and as a Church, to build to the highest and strongesr possible degree a unity dynamic and unbreakable so that we could be and stay one body, one soul, one mind, one will. In our case,the continua-

pursued on many levels and in many forms within our Greek Orthodox Archdiocese and our Greek-American communiry in general. It must be cultivated as uniry and mutual understanding among the generations,that is, the young, the middle aged and the old. It must be cultivated as uniry and harmonious cooperation between the clergy and the lairy. It must be cultivated berween newly-arrived immigrants and the Greek-Americans of the third and fourth generation. It must also be cultivated as uniry and as an unbreakable bond between the people of the omogeneia and the people of Mother Greece.

Such multidimensional uniry and concord is not exhaustedwithin the areaofour archdiocese,but is supported and treasuredas a uniry integrally connected to the Mother Church, our Ecumenical Patriarchate-a uniry which through our Ecumenical Patriarchateis extended to the larger circle of the Orthodox Churches in the United States,in order to embrace, finally, the world.

Today, all of us under the wings of God, are called to continue our creative march in the bright avenuesin which the iove and the wisdom of our God lead us. This is a march of a dynamic faith, of an unlimited love, and of an unbreakable uniry-a march every step of which we will feel the need to repeat the beautiful hymn from rhe Book of Revelation with which we started: Blessingand glory and wisdom and thanksgiuing and honor and power and might be to our God for euer and euer. Amen (Revelation of John 7:2) .

Praxts

Liturgical Mittranslations Metropolitan Isaiah of Proikonisou PresidingHierarchof Denver

COMMEMORATING OURMOSTHOLY PURI,MOSTBLESSED GLORIOUS LADY THEOTOKOS AND EVER-VIRGIN MARY WITH ALL THE SAINTS LETUSCOMMEND OURSELVES AND ONEANOTHER AND ALLOURLIFE TO CHRIST, OURGOD

Eueryword of God ispure; He is a shieldto thosewhoput their trust in Him. Do not add to His words,lestHe reprzueyou, and you be

30:5,6). founda liar (Proverbs The more one comparesthe English translations with the original Greek regarding the Divine Liturgl', as weli as the other services and prayers of the Church, the more frightened one becomes with the gross errors, some of which render heretical meanings to particular words and phrases. Aside from clergy and theologians who commit these errors, there are also church musicianswho feel qualified to tamper with the deep theological meanings of hymns of the Church and who attempt to use metrically "appropriate words" that wiil not affect the musica1iry of their "traditional" compositions, even though those words are incorrect.

In regard to the "traditional" church music, that is another matter altogether. Although it is encouraging to seeboth clergy and lairy

Theotokos does not simplv pray for us; she intercedes for us. To pray for someone, aswe all pray for one another, is self-explanator,v.

But to intercedefor us, the Theotokos goes personallyto her Son and our God, and she pleadsour case,as it were.This is a very significant difference.

Some of our clergy in writing their own translations in recent 1'ears have changed Scriptural passagesthat are found in the Divine Liturgy of Saint John Chrysostom.

Neither they nor anyone elsehas the right to change Holy Scripture found in the services when translated into English, yet they have done so, preferring secularexpressionsto the Scriptural ones. A good example of this is the phrase,els roils ol0vos rtiiv olt'ivcov, "to the agesofages." Some clergy translators prefer to translate this entire phrase with the single word "forevermore," yet we know that in innumerable placesof the Holy Bible we read the phrase,"to the agesof ages."Saint

becoming sensitiveto the need for English translations in our sacraments and services, not enough care is taken, nor do individual translators consult adequately with experts in both languages so that the translations

Paul writing to the Galatians, for example,

may truly reflect the original language.

says"t! rr 66â&#x201A;Źcteis rois oicivas rov

A few examples must be cited to prove the point. In the Divine Liturgy, we sing, "l-oLs rrls npe oBeicrrg Oeor6rcou, \ - . - .P\ - ^ VUUV/ ,,^- " Most of rhe trans_ LvJ - . - ^ , . :rlFU5.

iations use the word "prayers" for npeo peiais. However,if we wereto offer a true translation,the word 'prayers"would never be usedfor npeoBeloig. The propertheological translationis "intercessions."

This would be the word used, becausethe

ciitvav" (1:5),referringto God: "[to God] be the glory to the agesofages."In another of many places, from the Book of Revelation,we read"aurQ q 66{a rcai ro rpciros els rois alo-rvqsrGw siitvttv" (1:6).The precisetranslationwould be "to Him be the glory and the dominion to the agesofages."

The frighteningthing about a number of these translationsis that they have been

H ]ER .\R C H S printed br. nell-knorvn and highlv-respected priestsand pressesof our Church. If u.e were to use a liturgy book from one of these sources,rve r,vouldconclude that JesusChrist is not our Redeemer,becauseHe did not die for our sins; for rvhen u'e read rhe Words of Institution, "This is Mv Bodr. rvhich is broker.r for you, for che

Catholic Edition Bible n.hich sal's, "...before the da1'srar,like rhe den', I har.e besotten ,vou... "(emphasisadded); horvever, in the recentlr.prinred Book of Psalms,rve read, "Before the morning star,like the deu', I have begotten vou.

of Revelation(22:16) knon' that the

we assume?The Greek rvord in this phraseof the Institution is not ouy-

aIItc -i l^* -

remitted our srns.

Christ In other rvords, He paid for then.r u'hen He died on the Cross.A rule

the createdlight. JesusChrist, horveter. is thc True Lighr-rhe - - ^.- l IL '^l l LIC aLr U ILr:-grL.l .

of thumb ftor these nvo rvords is that the rcrm forgiuenrr: usuallr' relrersro a person. .r'hereasremission definitely refersto the sir.ritself.

faithful and merriment for Satan, who will bring forth the virtually perfecr counterfeit of Christ Himself in the approaching last davs.This has to do rvith Psalm I10 (109 in the Septuagint Greek): the phrase in question is... "erc yoorpO ilpo 'euo$opou iyiw,qoa oe ..." The King James rranslation is "...from the womb of the morning: thou hast the dew of thy vouth,.." A better translation is from the Saint Joseph Nev,

T : . r) . . 'L^U LU ^ "l u . 1 s^ r\

ness. If the trar.rslationof this neu' book s'ere to be considered accurare, rhen there is someone else before the Morning Star \7ho rvas heo.r.". hr Cod h e Fa r h e r . ' Obviousll' this cannot be, and rve must conclude that fauln' translations can easilr'creepinto our holv teachings and traditions if rve are

covenant and put into effect the New Covenant (Hebrews 9: 16- 18).

Christ our God made reparatior.r irins for our rins b His r er r lif e. l q D 5 -.

This is not merelr. forgiver-ress of sins; it is atonement. If the nvo w ords mea nt rhe sam e t hing, it would not be necessaryfor a petition in se rela lofo ur se r v ic e,r o s ar .

"For the forgivenessand the remission oFo ur sins a nd rra ns gr es s ions , let us ask the Lord."

In a recentlv published Book of Psalms,we can seethe realiry ofpotential scandalfor the

rv), u l, .

H i m s c l f r h e r i r l e "Br i e h t a n d It,lorning Star," referring to His Second Coming at which time He q . ', . ; . ..";n sl 6 1 2 1 [', i l l - l '. " 'f'"

Christ our Lord redeemed us by paving for our sins rvith His blood and His death on the Cross. Ir rvas this act u,hich abrogated the old

keep this study briel one last example u'ill suffice to demonstratethe great danger there is in using many of our present-dayEnglish translations.

q. . . , -{ ; " r \iul f^,,.;i l r i^l B J r a r rc l c r' 5 t o n o n e .\l

other than our Lord JesusChrist, Who calls Himself bv this title. The fact is that Lucifer originallr' brought forth that light which rvas

but adeolS. The ri,ord 1oploi; ouyxt,iploLs means "forgiyeness," not "remission," as ci$eois does.

sider rhemselvesthe sole authorities defining a "good translation." Horvevet in order to

T h e F e a r s o n r eh i n g r v i r h r he En g l i th r r a n r l a tior-rir-rthe neu' Book of Psa.lmsis that the name "er,rodoPoS," or Lucifer, is r e p l a c e db 1 'r h e n a m e "M o r n i n g Star."The,vwho have read the Book

forgivenessof sins," what else can

One couid go on and on to indicate how careless and recklessmanl of our rranslators seem ro be, especiallyu'hen they con-

ular phraseit is a mvstert'rvhr. almost all the transiatorsuse the word "dew" ir-rplaceof the Septuagint Greek ycrorpirs:,or "womb."

not absolutelvcareFulin the tedious work of accurate translations. In . . . r . - L.d ^r Lr -rrrrJ -r rL r l J: . - . - - : L :- h e r e r i ca l Pd l L l !u l d l translation ider.rtifies as the ]\,{^.^;,\r ol l l l i^l g

q...

J Lal .

q..^ J aL a l l ,

,\ ,\ . l}l o .

a s \ \ -e

knorv,is he rvho will one day bring forth the Anti-Christ.

It is significant that this verseis part of the entrance hymn of the Divine Liturgl' of the Nativin' of our Lord. In the Orthodox Christiar.r tradition it has aln'a).s meant: "Even before Lucifer came forth, I had alreadv begotren You." Saran. rhe former Lr-rcifer,had taken control of this world r ihen Ad a m a n d E v eg a \ e u p t h e i r a u t h o r i n to him and death came upon mankind, and it rvas for this ven' reason that Christ rvas born. As the secondAdam, He crushed the authoriw and power ofSatan and rvasalso to become a Priesr forerer according ro the order of Melchizedek. The u''hole Psalm refers to Christ, \X4ro was born from the st'mbolic divine rvomb and rvas thereFore agelessand eternal, even before God created His most powerful and magnificent creature, "'et,ro0dpc-rs."or Lucifer, whose name means "He u'ho brings forth the morning light" becauseof his dazzlingbeaun'.In this partic-

Hopefulh., a permanent commission of comp e r e n t t r a n ) l a r o r s r , i l l s oo n b e b r o u g h t rogerherro "fine comb" all preseniEnglish translations,of er.en. Orthodox jurisdiction so that heretical u.ords and phrasesrvill not find room in the works that are to come forth for the preservation of our Holy Orthodox Faith as it rvashanded dorvn to us bv our forebears.for it is our responsibilin'to passon this great Dir.ine Tiust to those\\.ho are coming after us for their proper edification and sanctification.

Origlnally published in The Christian Activist, Volutne9, Ma1 27, 1998.

P raxis

SlayingtheGiqnt Th, CatechitltFirc Storu Rev.Dr. FrankMarangos

L ETTHEL IFTIN G

ThenDauidtolk hh staffin hishand,and.chose ftuesmoothstones from

UP OF MY HANDS

thewadi,andput themin hisshepherd's bag in thepouch;hisslingwas in hishand,and hedrewnearto thePhilistine(I Samuel17:4CD.

BEAN EVENING SACRIFICE

"V{hat are the qualities of an effecrive Christian educator?"Rather than describing technologies,philosophies,and methodoio-

The Philistines had been one of Israelt greatestenemies throughout much of their history. They probably were seafarerswho

gies, I would like to answer this frequentlyaskedquestion by rurning our artention ro the story of David and Goliath. From a simple shepherd boy who carried food to his three brothers fighting in the front ranl<sof the Israelite army to his emergence as a champion over the Philistine giant Goliath, David is an excellent role model for contemporary religious educators.

settled on the coastlands.They were considered a people of larger that averagephysical stature, and according to Holy Scripture, their greatestwarrior was a giant ten feet tall.

He was huge, an awesome man, a man of battle. He was also well armored and trained. He stood in the valley benveen two armies and indignantly defied the children of Israel to send someone out to fight him.

The story is found in the seventeenth chapter of the Old Testament book

Though

experienced at warfare, the onlooking soldiers were terrified. "tW4ro," they thought, "could prevail against this giant?"

I Samuel. Har.ing learned that Goliath had defied his nationt God and instilled fear in the armyt ranks, young David volunteered

The first thing David did in preparation for bartle was to shed the healy armor that King

as Israelt candidate to fight the giant and was reluctantiy accepted. The outcome of this confrontation would determine the future of Israel.

Saul had offered. AJthough it was an honor and privilege to wear the Kingt personal breastplate and helmet, David was more confident fighting with his own "tested" weaponry-a

The Philistines had a monopoly on iron smelting. Israelites, on the other hand, depended upon slingshots.The stones they used, often rwo to three inches in diameter, were placed in a leather cup on the end of two long leather cords. The cup was whirled overheaduntil enough momentum built up.

Then the attacker let one of the strings go. taveling about 200 feet per second, the rock hit its object with a force of about 5,000 pounds-enough to crush bones and penetrarecertain rypes of armor.

12

shepherd's staff and slingshot.

Having seiected five smooth stones from a nearby brook, or wadi, David was prepared to confront his nationt adversary [ Samuel 17:40, quoted above). Prior to slaying the giant, David made the following important declaration of faith to Goliath: "You come n me uith a sword and Eear and jaaelin; but I come n you in the name of the LORD of Hwx, the God of the arrnies of Israel" whom 1ou haue dzfxed" (I Samuel lZ:45),

H I tr R AR C H S The Bible has a lot to say about stones.Jacob used a stone as a pil1ow the night he wrestled with God (Genesis28:11). Joshua set up memorial stonesin the Jordan R.iveras a reminder of God's power for future generations ()oshua 4:3). Elijah took rlvelve stones ro build an altar to God before he called down fire from heaven on Mount Carmel (1 Kings 1831-32). According to rhe wrirer of Ecclesiastes, there is a time to cast and a time to garher stones (Ecclesiastes 3:5).

"Wry truly, I tell you, unlessyou eat theflesh of the Son of Man and drinh his blood"you ltaueno life in you. Thosewho eat myflesh and drinb my blood haueeter"nalW, and I taill raise them up on the Lut day;for my flesh is nue food and my bhod is true drinh. Thosewho eat myflesh and drinh my bloodabifu in me,and I in them" (John6: 53-56).

Jesus,Himself, declared that if the crowd were siient the stoneswould cry out in praise(Luke 19:39). Saint Peter,whom Jesusnamed "rock," described the follorvers of Christ as living stones being built-up into a spiritual house, a royai priesthood (1 Peter 2:5).

Perhapsthe most interesting use of stonesin Holy Scripture, however, is in the story of David and Goliath. Although the Bible never describes the stones r,vith which David confronted Goliath, an allegorical comparison with the catechist'sinstructional tools might prove beneficial. n his treatiseon Saint Paul'sLetter to the Hebrews, SaintJohn Chrysostom suggeststhat teachersare given five special talents from God, and he warns teachers"not to neglect rhe gift of teaching." In his exposition of Saint Paul's letter to Timothy, Saint John Chrysostom distinguishes the ofiice of the Christian teacher from that of the priest, designaringit as one "grear in digniry." He warns teachersto be "worthy of their divine election. " V4rat, then, are the five talents, the smooth stonesimparted by God ro the conremoorarv Christian educator? inspiration in Jesus'teaching about the grearesrcommandLT*,* "The first is, 'Hear, O Israel: the Lord is our God, the Lord is one;you shall loue the Lord your God u.,ith all your heart, and uith all your soul, and uith all your mind, and uith all your strength.'The second is this, 'You shall loue your neighbor as yourself 'There is no other commandntent greater than these" (Marb 12:29-31).

These are the well-known words of the Jewish Shema (see Deuteronomy 6:4-9: 1l 13-21), which devout Jews were expected to recite three times a day. k is here interesting ro nore, however, that although the word for "heart" in Hebrew idiom denotes the center of mans intellect,Jesus'comment nonethelessadds an extra component, namely, the mind. We may think of these fiy6 6lsrnsn15-sou1, heart, strength, mind, and love-as to slay Goliath.

the five smooth stones used by David

STONE ONE Wrrn YouR souLwoRSHrPGoD Like David, the contemporary catechistwould be wise not to confront the opposition with only the secular armor of instructional skill and methodology, but rather to sift through the cool waters of the Church for the stoneswith which to champion our Faith. The foremost stone is worship. To fulfill Jesus'admoninon, Loue rhe Lord our God with all your soul, the catechist should nurture a life-sryle that includes daily prayer and corporate participation in sacramentallife. How can we consider confronting our Faith'senemieswhen many of us do nor frequenr the life-giving chalice of our Savior?Our Lord's exhortation is clear:

In order to developsoulsthat yearnto love God it is imperativethat Christianeducatorsregularlyprepareto receiveHoiy Eucharistand ali sacraments of our Church without excludingany so that we will be enabledby them to withstand Satan'sattacks.It doesnot take much imaginationto realizethat only graceand the powerof God can correct socierytr4ckedness.In the words of Alfred, Lord Tennyson: More things/zretarzughtbypral,er Than this world dreamsof \Vherefore,let thy uoice Riselike a fountainfor me night and day.

For what Aremenbenerthan sheepor goats That nourisha blirul kfe within the brain, $ knowingGod,rheylifi nor handsofprolt, Bothfor themselues and thosewho call themfriend? (from Mort dArthur).

Pr ax is

\forship is an indispensable weaponlrVhile secularteachersarrempr to respondto suchconremporary issuesasdrug abuse,pornography, and teenviolencewith strictly secularweaponry Christian carechisrs arecalledby God to complementtheir effortsby girdingthemselves with the breastplate of courageous prayer,corporareworship,and faithfulparticipationin sacraments.

Perhapsthis wasthe message of Davidt declarationto Goliath: "...the LORD does not saueb! sword and spear;for the batth is theLORD's..." (I SamuelI7:47.

ing of the Holy Scriptures, the wisdom of God descendsinto the depth of the soul and roots out evil."

Tiagically, however, while Old Testament stories form the basis of much of Orthodox,v's theological as well as doctrinal standards, most contemporary Greek Orthodox catechists are not familiar with our Faith's biblical presuppositions. If the qualiry of Orthodox religious education is to improve, then the time has come for us to commit to systematic study of Holy Scripture. If we are truly to honor the theological treasurethat we have inherited, we must dip eagerhands into the cool waters of the Church and like David searchout the

The Lord'sshepherds, His catechists, musrrrustin God to listenand respondro their heartfeltperirions.

smooth stone of Holv Scrioture.

STONETWO

STONETHREE

Wrrrr irn nrl ALLYouR YouR HEART

i'!=ft

WI T H

LEARNSCRTPTURE

A L L YOU R

S T R E N G T H FOL L OW TH E

,,i.1$

WAY OF THE FATHERS

The secondstone that Christian i' educatorsshould have in their ii, i n struc t ional instrucrional s ling is a familiariry sling fa m i l i a ri ry i i i lilil

rrith Holy Scripture.

I wouldsuggesrthatrhisqualirycorrespond to

\i ,', \r

the admonition, Loue the Lord with all your heart. Nrhoush the heart of

\\

The third stone in David's arse-

";,!#;::':J#"?:J,:' fiT':;. W steady rhphm ol Holy Scriprure.it

ti

would be safe to say that Greek Onhodox Christians are perhaps the most ignorant Christian group when it comes co biblical knolvledge.

"The Bible," insists A.V. Tozer, "is the voice of God calling man from the wilds of sin..,it is a roadmap for returning prodigals."

According to Clement of Alexandria, the fullJength robes of the Lord, His multicolored tunic, really represent the brilliance of Visdom, the manifold and unfading value of Scripture, the words of the Lord that glow with the rays of Tiuth. To be successful, we should strive to be in the protective halo of Christt tunic.

In other words, we can confront the "Postmodern" Goliaths-deconstructionism, relativism, and self-centered pluralism-with the smooth stone of Holy Scripture.This learning, suggestsClement, is "an ornament of gold."

Holy Scripture provides teachersa basisof conviction without which Codt Tiuth becomesdistorted by subjectiveinterpretation. \Without this precioussrone,educatorsbecomevictims of their own biases;and so Saint John Chrysostom warns teachersagainst reasoningwithout the assistance of Holy Scripture as interpreted by the Church Fathers.

Similarly Saint Paul insists:

The leadership providpropermentors? ed by the council of the Holy Fathersis for thecontemporary educationindispensable al warrior. \X4rile it is essentialto heat read and study the Holy Bible, it is also critical to lead studentsto choseproperguides.An axiom of the Church is that the Holy Fathers arethoseguides.Inspiredby the Holy Spirit, the collectivewitness, lives,and writings of the Church Fathersfurnish Christiancatechists with templateswithin which the truth of Holy Scripturemay be and lived. understood. articulated, David is nearly the perfect archerypeof this r.rpe of obedience.

Throughout his psalms,he alludesto his needfor spiritual guidance and leadership: Teacbmeyou way, O LORD, that I may walk in your nuth; giuemean undiuifud heart to reuere lour nAlne(Psalm86:11).

Like David, effectiveeducatorsshould seekand remain obedient to the spiritual directivesof the Church as expressedthrough the collective witnessof the Holy Fathers.

Sofaith comesfrom what is heard" and what is heard comes through the word of Christ (Romans 10: I7).

STONEF'OUR VITTH ALL YOUR MIND STUDY THEOLOGY

SaintJohn Chrysostom suggesrsthat teachersshouid have rwo important qualities:they should be "faithful ro the Word of God" and "able to teach theWord of God to others." He refersto HolyScripture as the "plow of the Word." He insiststhat through the "constant teach-

The fourth smooth stone that the faithful Christian educator should constantly strive to discover from the cool and life-giving brook

of

the

Church

is

theology

and

dogma.

Correct

H I ERARCHS theology-which corresponds to the admonition,LouetheLord with your entire mind-is indispensable.'Vithout clear knowledge of the teachingsof the Church as articulatedin Her credalformuhe, the contemporarystudent may be influenced by the "theologies"

himself."Chrysostominsists,"He who wasnot a good soldiercannot be a good generall"Consequentlyteachersmust be instructedwholeheartedlyin the futh. Their words should match their lives.

of socierywhich, at best, are nothing more than heresiesof the pastrepackaged.

CONCLUSION

SaintJohn Chrysostomurgeseducatorsto "hold fastsounddoctrine," assertingthat sound doctrine "is our wall, castleand our refuge."

If we are to confront the many untiring Goliaths,we must strive to reacquaint ourselveswith the dogmatic posirions of Orthodory by studyingthe theologicaidebatesofthe past.

In concluding,we would do well to recallwhereDavid chosehis ordnance.As an experiencedshepherd,David had learnedthat smooth stonesare rarelyfound in stagnantwaters.He knelt besidethe swiftflowing watersof a nearbystream.'llhe wiseChristianeducatormust do likewise.The most effectivecatecheticalsronesare only found in the ever-flowingwatersof the Church, where they havebeentested by time and temperedby the Graceof the Holy Spirit.

LOVE,YOt]R NE,IGHBOR As we begin to cultivate use of our minds, we must also guard against those who would advance a neo-Gnostic opinion that reason is unnecessary.Saint Augustine of Hippo suggeststhat the 'triniry of the mind (memory understanding, love) is the image of God, not becausethe mind itself remembers itself, understands itseli and loves itself, but rather because it can remember, understand and love its Maker." He continues by asserting, "\*/hen the mind does this, it is made wise." All of the Church Farhers correcdy defended the use of the mind in this fashion. Only in this way can we be prepared to hurl smooth rather than rough stones at the enemy.

In the final analysis,David wasnt eagerto confront Goliath because he felt confident in his masteryof the slingshot:he stood beforethe Philisdnegiant becausehe truly believedthat he did not stard alone in the contest.He believedthe God of his Fatherswaswith him! And althoughDavid wasan expeftwith the slingshot,his victory wasaiso not the resultof his choiceof stones.David could havedredgedthe streamdry of smooth stones,yet they would neverhavecausedhim to prevailover Goliath. David'sstonewas absoluterelianceon God. He waswilling to placehimself in the slingshotof Godt purposes.

LikewiseSaint Peteradmonishesus:

STONEFIVE IN PRAXIS LOVE YOUR NEIGHBOR The fifth and find stone that should characterize the life of an effective Christian catechist is personalpraxis. TIpoâ&#x201A;Źts corresponds to the second admonition of our Lord, Loue your neighbor as yourself For Clement ofAlexandria, Christian praxis and phronema, or "life+ryIe," is the very goal of the entire educational enterprise; with this end in mind, he defines "divine" education as "sound training from childhood in the path of virtue." Like Clement, Chrysostom insists that educators must be good role models.

According to Chrysostom, the work of the teacher is a "mighry contest...a good warfare...and thereforerequiresthat the reachermust be clothed in batde array''; he says a Christian teacher should have a "good conscience." In other words, a good teacher must first "reach

Lihe liuing stones,let yoarsehesbe buih into a spirirual bowe, to be a holy pricsthood (I Peter2:5).

The contemporaryChristian educatorwould do well to remember this important truth. \fhile skill, knowledge and technique are indeedindispensabieinstructionaltools, the holy work of catechesis belongsto God. He and He alone is able to open the heartsof our studentsand impart wisdom, truth, and rhe gifts of the Holy Spirit.

In the end, like David, we must not rely upon ourselvesbut upon |esusChrist, the EternalStonefor victory.He aloneis the Rock...rhe W'ay,the Light and the Tiuth!

Reu.Dr. Frank Marangosis Director of the Department of fuligious Educationof the GreehOrthodoxArchdiocese of America. Youma! conorg tuct him at frfank @internet. gnarch.

P raxis

Sl"yingtheGiant SEvT T NART ANS' V rB w s

ACCEPT OUR EVENING PRAYEN O LORD

Studentsin Fr, Franki classat Holy CrossSchoolof Theolog in Broohline,Massachusetts, ffired their own ideasof thefiue smooth Excerpts educatoriarsenal. in a religious stones folhw, from theirpapers Of course,it's essentialfor the religiouseducator and for the Church in general to understand the spirit of the times. Educators should find a wa\/ to communicate rvith

The first thing David had was faith in the Lord. As educators, we will definitely require faith (total trust and commitment) in the Lord. By faith we prove to the con-

people of the time, especiallyyoung people. ]t's not the messagethat has to change.

The truth is unique and always the same.

The only thing that should change from

temporary Goliath that we do not fight for the dead Lord but the Living God, in V4rom there exists living realiry. Every soldier has to have faith in his government before he fights for it, and b,v this faith, he will get strength to endure the fight till victory comes.An instructor has to be a witness ro the teaching of the faith he is defending.

Dn. AthandsiosAkunda

time to time is the means of expression.

Moreover, the things that the contemporary educator should always be able to do are to think criticalh' and to keep an open mind, and to have strong faith in order to serve the Holy Church in the best way.

There is no need for roval armor; somerimes five smooth stones are enough to promise victory to the faithful.

Anastasia Vassiliadou

Education is anothervital tool .... Without education, the congregationcannot perform rhe simplest of tasks ot answer rhe simplest of questions. It is the responsibiliry of the priest to educatehis parishionersin the traditions, liturgics, and dogmas of the knowledge, this Vithout Church. rhe parishionersare lifelessChristians who just go through the motions while thev are in church.... For one reason or anothet Scripture oftentimes remains in the back of Orthodox Christian'sminds. Holv Scripture teaches absolutely everJthing about the life of christ and His works ' peter Leneweauer

16

'Well-intentioned Saul placed upon David his own armor, which was of human invention. It l\.as not of God. As a teacher, I would first "put on the full armor of God, so that when the day of evil comes [I] may be able to stand [my] ground, ... with the belt of truth ... the breastplateof sa-lvationand the sword of the Spirit, which is the word of God" (Ephesians6: 13-17).

Lisa Basta

Last, but not least, we must be willing to be a resourcefor others to go to. Our vocation as future priests and religious educators is to be there to ease everyone else's journey through life. Our goal is, through teaching them thef in turn might reach us and others.

If we wisely wrap these five stones together in the sling of Orthodory, we roo will become as successfiulas David. By God's

H I ER AR C H S

grace we have been called, and by His love we have been chosen.Hence, we should have faith that the angels will protect us, hope that we will succeed, and have love for the vocation, understanding for those we reach, and a will to teach continually.

Chris A. Politz II

V{hen one is in a battle or confrontation, he or she must use the proper armor for the war at hand. Just as the king wanted David to use his armor and shielding, David appearedto his foe just as God created him, as a shepherd. Furthermore, as St. Paul writes in his Ietter to the Ephesians,"Put on the whole armor of God, that you may be able to stand against the wiles of the devil." A David chose to bring five stones to battle, today we must chooseour stonesfor our spiritual batrle. T h ese sto ne s a re lov e. Fair h. hope, patience,and most of all, humiliw.

Demetrios Costaraki

The first stone would be liturgical experience.By this i mean that the Church should be very encouraging in order to get children involved in the services. Of course I mean that the boys should be askedifthefre interested in becoming altar boys, but it doesni end there. I've never known a teenager to

turn down a chance to do a reading during a service.Generally it seemslike children are excited by an opportunity to become involved in the worship. If there is any job that a child is capable of doing, the priest should try and find a student to assignit to.

This would give that one child, a boy or girl, more feason to pay attention to church and make them feel as if they are part of the communlqr, Jonathan Tartara

The fourth stone that is essentialto the arsenal of the priest/educator is personal preparedness,both spiritually and intellectually.

In fact, these cannot be separated when it comes to the teaching ministry of the Church. Spiritually,the priest/educatormust be steeped in a life of prayer and worship, striving moment by moment to draw nearer to God. This becomesthe foundation for the ongoing intellectual development of the minister. Guided by the Holy Spirit and/or a spiritual father, the minister is able to discern whar is a p r i o r i r y F o rs r u d y a n d p r a c t i c e .

Dn. Nektarios Morrow

The fourth stone is to make information on Orthodoxy availableon the Internet. This is important becausemany people in our soci-

ety are too busy to attend Bibie studies and other educational studies offered by the church. By offering the information on the Internet, rve allow people to accessit at their leisure. It also opens up the possibiliry of e x p o s i n g n o n - O r r h o d o x p e o p l e to th e Orthodox church.

Robert Sakeller

The first one of thesestonesis patience,and this is one I have seenmany people without.

I myself needed to work on this one more than the others. \When talking with others, the most important thing is being patient with listening to what they have to say.The minute you interrupt, they will stop listening to you.

Angelo Balsamic \7e are able to do God's work in many ways, one of which is religious education. As a seminarian with aspirationsof oldination to the holy priesthood, I must look at my own personal talent which I can use when I am in a position to teach others about our faith.

My talents, or my five stones ... are comprised of four intangibles and one tangible ... leadership,teamwork abiliry discipline, compassion'and the Bible' Luke paLumbis

Praxis

If we are ro have discipline, then we are to have a sces is( ex er c is eor pr ac t ic e) .Pr ac r i c es h a r r v e preach. How we take responsibiliW for our own actions and how we "walk the walk".... In the . - : ^. . . - . r Las /'-L. . - . L d. JLrryLurdr e For our l e s s o n s i s Lrrurlrr\ u,

theology and practice should be the means to our goal, which is direct communion and participation rvith the Divine nature (2 Peter 1:4).

Mark Munoz

Christ's life, not our own understanding. \X/bare there to convey Christ's messagein an intelligible and practical fashion for toda,v's sociew.

Howeveq without love and respect for one .-^ ,t - , . l; fc-,,!.., allOLIl(1. a In UIlll(UlL) COmmUnlCatlOn may arise. Acceptance and listening with one another contributes toward successfulcommunication and exhibits genuine lor.e and respect l ^..h r r ."t.^.

John L. Johns

The priest, as the sacramentalicon of Christ and therefore chief pastor/educator, must be a theologian. Vhen we study the Holy Fathers, we hear them say rime and time again that he rvho wants to be a theologian must prar', and he rvho prays is a theologian. The priest must begin with rh e f undam ent alChr is r ian ac r ion of p r a v e r .H e must nurture a deep and loving relationship with Christ in order to better understand His ieachingsand hor,vthey apply to the priest'sindivid ual lilr eand r he lif e of his par is hio n e r s .

The fourth "stone" of an educator is his/her personal "pra-ris" and the abiliry to teach others the intimate relationship berween theological concepts and dogmas and living an Orthodox life. I think it is extremely easy to fall into the trap of absorbing theologv as strictl1. theorv without the essentialelement of practice. In realin', one should not even segregatetheology and "n r2y ; \ ": nne ir r he r ef ler t ion of r he o r h e r . B o t h

We are all to be soldiers of Christ from the second we are baptized in the Orthodox Church.

Not only priests,but also religiouseducators.As a soldier of Christ, I have mr. orvn special store of stones in my quiver; they are love, humility, discipline, patience, and knowledge of scripture.

All five of these stones are essentialto me as a future Orthodox priest, God willingl The first of the five stones I called upon n'as love. I chose lor.e because if we as Orthodox Christians do not have the love of Christ in our hearts, rve rvill never be successfulreachers.As Saint Paul tells us in his letter to the Galatians r5:)2-23t: "The fruit of the Spirit is love.joy. peace, patience, kindness, goodness, faithfulness, gentleness,self-control; against such there is no law."

Michael Preuas

Every era has its own Goliath, and God chooses his David out of His faithful follorvers.in todayt rvorld, ... r'vecould still traceHis subtlevictories in simplicinr I pick the first stone called "faith," which has proved through agesthat it is the one base of Orthodoxl'. Even our Lord JesusChrist attributed man,v of his miracles to that first stone, by considering faith the cure to many diseasesand manl'problems' Kroc/etaDhima

H Itr R AR C H S

Mnrcion Dr.JamesSkedros

The Early Church experienced many chalIengesin its attempt to articulate the message of Jesus Christ. Although there was an accepted orthodory with regards to the Christian faith, several individuals during the first two hundred or so years of the

To support his teachings, Marcion assembled his own canon of scriptures - the first Christian to do this. He chose Saint Luke's Gospei, beginning it at what is now the third chapter. Thus the infancy narratir'e and the post-resurrection appearances were both omitted. He excluded the Pastoral Epistles,

Churcht existence taught and promoted ideas that were antithetical to the Christian message.One such individual was Marcion.

but added the Pauline epistles, cutting out any passagesthat he thought were added by Jews or Jewish Christians,

Although we do not know the exact dates of his life, he was born sometime around the year 85 AD in Sinope, located on the southern coast of the Black Sea in Asia Minor. The son of a Christian bishop, Marcion became a successful ship owner and merchant and traveled extensively throughout the Mediterranean world.

By 135 AD, he had migrated to Rome, where he was welcomed by the Christian communiry of thar ciry, a communiry ro which he made a substantial monetary offering. It was at Rome that Marcion began to expose his peculiar views of Christianiry. He was eventually expelled by the Roman Church, which gladly returned his donation.

Until the end of his life, Marcion carried out his own missionary enterprise, spreading his peculiar interpretation of the gospel. He established

communiries in Rome, Carthage, Nicomedia, Smyrna, Phrygia, Antioch, and northern and eastern Syria.

Although he died around the year 160 AD, for nearly a cenrury after his death, he was considered an arch-heretic by such Church Fathers as Polycarp, Justin Marryr, Irenaeus, Tertullian, and Origin.

Marcion taught a conflated version of Christian and Jewish beliefs. He believed that the God spoken about by the Law and the Prophets (the OId Testament) and noted

E NCI RCL E ZION O Y O U P E O P LA END E NCO M P A SHE S R for his wrath and vengefulness, could not pos s ib l y b e L h e F a r h e r o [ J e s u s i n r h e Gospels. Rather, for Marcion, the Father of Jesus Christ remained unknown. Marcion assertedthe existence of two Gods: the God of the Old Testament, the Demiurge who created the world and ruled its destiny; and the God of the New Testament, V/ho sent His Son into the world for salvation. The God of the Law and Prophets had a message of revenge and justice, whereas the God of \W{hobrought a mesJesusChrist was a God sage of love and forgiveness. Further, in Marciont view, the Old Gstament prophecies which speak of the coming of a Messiah do not refer to the Jesus of the New Gstament, but to a worldly Messiah. Jesus was not this Messiah of the Old Testament; He was sent by another Father, that is, by a good God, to the entire human race.

M ar c ion r h u s r e j e c r e d t h e w h o l e e a r l y Christian apologetic which understood Old Testament prophecies as referring to Jesus.

It is important to undersrand that Marcion Iived at a time when tensions berween Chrisrianand Jewishcommunirieswerevery real and some Christians continued to follow Jewish law. Marciont teaching was extremely attractive. He had effectively done away with the shackles of Jewish law and had argued that a Christian can believe, be saved, and live a moral life without the confines of legal regulations. Marciont God was not to be feared. The punishing God of the Old Testament had nothing to do with the saving God ofJesus Christ. Salvation came through trust in the messageofJesus.

However, even in its attractive assurancesof freedom and love, Marcion's view of Christianiry divorced his communities from any historical roots.'Io worship an unknown God, the Father of Jesus Christ, made Christianiry no better than the mystery reli, gions with no roots in the past. It became clear to second-century Orthodox Christians that the salvation history of the Jews was an integral part of the messageof the gospel.

The Church's rejection of Marciont teaching assureda permanent place of the God of the ancient Israelites in the Christian religion.

Dn JamesSkedrosis Dean of HolT Cross Schoo/ofTheology

19

Praxis

AND IN ZION ENocn

GIVEGLORY TO HIM WHO ROSE FROMTHE DEAD

Although unique in its nature, the Ascensionof our Lord has wvo prefigurations.The OId Gstament recordsrwo mysteriouscasesof "translation."The first concernsEnoch, Methuselah'sfather,who lived beforethe Great Flood in Noah'stime. In Genesis5:23-24we read: Thus all the days of Enoch were three hundred sixty-f.uelears. Enoch utalhed with God; tben he u)ttsno more,for God toohbim.

between300 BC andAD 300 a whole apocryphal literatureevolvedaroundthis person, who cameto be viewed as the possessor of The book I Enoch,written heavenlysecrets. around the first centuryAD, shednew light on this mysterious hero of old, who is depicted here as an intercessorfor the fallen angels: Beforethesethingt (ie, rhe Flood) Enoch wm hiddzn,andno oneofthechildrenofthe peopleknew by what he was hiddcn and wherehewa. And.hisdwell@placea well ashis aaiuitieswne utith the Vatchm and theholyones;and [souneJ hisdtzys(12:1-3).

Enochancl Elijah Christ'sAscensionPrefigurec{ Rev. Dr. Eugen Pentiuc Since Enoch, one of Adamt successors, iived righteously,he "wastaken up" by God bodily beforehe died. Centurieslater,Sirach comments: Enochplcased the Lord and was uhen aP, an exampleof rqmtance to all gmerations (44:16), and Sirachadds: Few haue eaer bem created on earth lihe Enoch,for he was nhen up from tbe earth (49:14).

The word for "took" is as elusivehere as in Psalms49: 15 and 73:24. So interestedwere the first readersin Enocht "transladon"that 20

Another apocryphalwriting, 2 Enoch, also known asthe SlavonicApocallpseof Enoch, whose original text was composedaround the first century BC, offers a few details concerningEnoch'stranslationto heaven: And at that time Enochsaid, Wen 365 years were czm?letefor me, in the frst montlt, on the assigneddq the f,rst "f rnonth, I wasin my houseabne, weeping and grieuing with my ryes.When I had And lain down on my bed, I fell a.sleep. two hugerrtm appearedto me, the lihe of which I had neuerseenon earth.

[A descriptionof the heavenlymessengers follows before the narrator continues.l

HIER AR C H S I got up fom my sleep, and the men tt)ere standing with me in actuality. Then I hurried and stood up and bowed down to them; and the appearance of my face was glinering becauseoffear. And the men said to me, "Be braue,Enoch! Do not fear! The eternal Lord has sent us to 1ou. And behold, today you will ascend with us to lteauen" ([A] I:1-4. 6-8).

The same writing recounts the taking away of Enoch as follows: 'Vhile Enoch was talking to his people, the Lord sent darknes lnto the earth, and it becamedark and coueredthe men who were standing and the [angek] grasped Enoch and carried him up to the highest lteauen, and the Lord receiaedhim and maclehim stand in font of his face for eternity.And the darkness departed from ettrth, and it became light. And the people looked, and they undtrstood how Enoch had beentaken away. And thqr glorifed God (67: 1-3).

In 3 Enoch, a writing dating to the second century AD, Enoch's translation is described in terms borrowed from the account of Elijaht translation in 2 Kings 2: 1 1f: When the Holy One, blessed be he, desired to bring me up to the hâ&#x201A;Źight, he sent me Prince Anapi'el YHWH (an archangel of the Lord) and he took me fom their mid.st,beforetheir ueryeyes,and he conuryed me in great ghry on a fcry chariot, withJiery horsesand glorious attendants, and he brought me up with the Shekinah to the heauenlyheights(6:1).

Summing up, Enoch-whose name derives probably from the tWest Semitic root chanak, "to introduce, initiate," - was a righteous person; hence his translation into the heavens where he would be "initiated" into the mysteries of the world. This explains why the canonical book Jude in verses 14 and 15 quotes from an apocryphal writing bearing the name of Enoch (y' Enoch 1:9): It was also about these that Enoch, in the seuenth generation jiom Adam, prophesied, saying "See,the Lord is coming uith ten thousands ofhLs holy ones, to execute judgmmt on all" and to conuict eaetyone of all the dceds of ungodliness that they haue committed in such an ungodly utay, and all the harsh things that ungodfu sinners haae spobenagainst him."

As the first biblical character to avoid death, Enoch had a specialrelationship with God.

But the phrase"he walked with ha'elohim" *^" d^l' L^ d^ r-L r rc--^-- to Enoch'sassociar r r r !!

JU ^ UL

picbed up the mantle of Elijah that had fallen ftom him, and went bach and

tion with "the angels," for the Hebrew word hablohim is both the generic name of God in the O1d Testament aswell as a technical term that may designate the celestial assembly of God or "the angels."Thus, the pious Enoch,

stood on the banh oftheJordan. He tooh the mantle of Elijah that hadfallenfrom him, and struch tlre water sa)/ing, "V4tere is the Lord, the God of Elijah?"

When he struck tlre Taater' the water uas

the seventhin the line from Adam, contrasts with the murderer Lamech, the seventh in line of Cain (Genesis4:23-24).

parted to tbe one side and to the other and Elisha uent oaen

rrl4jr'

Perhaps the number of years Enoch lived (365), quite short for a member of the Sethite line, is an allusion to the solar year (ie, 365 days). Some scholars compared Enoch with Emmeduranki, the seventh "antediluvian" Mesopotamian, which means that he lived before the Great Flood.

Emmeduranki was initiated into divinatory rites by the Sun god. Another comparison is made with Emmeduranki's adviser Utu-abzu (the seventh and last in the list of antediluvian sagesfrom Mesopotamia),who, it said, ascended to heaven. These stories may be reflections of the same remote event which occurred at the dawn of human history, involving a righteous and pious person (biblical Enoch, "the initiated";

'W4ro was this E1ijah?

The sroriesof Elijah the "fiery' propher are found in the bools 1 Kings 17-19 and 2 Kings 1-2. The central theme is the conflict over syncretistic worship between this ninth century BC prophet from Northern Israel and the royal house of Israel. Elijah is de:cribed as rhe powerful champion of Yahweh,rhe God of Israel.againsrrhe worship of the pagan god Baal, patronized by King Ahab and his wife Jezebelof Tyre. The prophet'sname is significant within this religious context: Elijah means "Yahweh is my God" and refers to his ardent zeal in preserving and promoting the authentic worship ofYahweh.

Mesopotamian, Utu-abzu) r.vho avoided the death by being translated into heaven in order to become a herald of God's mysteries concerning the world facing the deluge (Great Flood) sent by the Creator as punishment of the wicked.

Enoc h i s f o r A p o s t l e P a u l a n e x a m p l e of faith: By faith Enoclt was tahen so that he did not ex?erience fuath; and "he was not found, becawe God had ahat him. " For it xuasattested beforelte was tahan auay that "he hadplcased God" (Hebreus I1:5).

Eu;eu Another caseof "translation' may be encounteredin 2 Kings2:II-14 wherewe read: As they [Elijah and his disciple Elisha| continued walbing and talbing a chariot offire and ltorsesoffire separatedthe two of them, and Elijah was tahen up or the H ebrew ," E l i i ah { S e p tuagi ntr ascended")in a uthirlwind into heauen.

Elisha bqt uatching and crying out, "Fathet: Father! The chariots of Israel and its horsemen!"But when he could no longer seeltim, he grasped his own clothesand tore them in tuo pieces,He 21

Pra x i s

Elijah displaysmany of the traits characteristic of Israeliteprophers,whose origin is found in the thirteenthcenturyBC: Moses, the charismaticliberatorand law-eiverwho led Israelour of Egyptianslau.ry.He is a miracleworker (1 Kings 17:1-16;2 Kings 1:10-12;2:8); a powerful intercessor for individualsor people (l Kings 17.20-22; 18:42-45);a courageous defenderof piery and justice, confronting the king for his (1 Kings17:1;18:18;21:20-22). wickedness In I Kings 17-I9 theMosaicallusionsmake Elijah to appear as a Moses rediuiuus.

Both prophetslived in crucialmomentsin the religiousand political history of rhe people.Both receiveda theophany(appearanceof God) asa signof the living presence of Yahwehin the midst of his people;these theophanies occurredin the sameplace,on Mount Horeb in Sinai(cfExodw 33:12-23; 1 Kings19).

Elijaht translationinto heavenhappenedin a time and place wrapped in mystery. Its unusual position berweenthe announcement of king Ahaziah'sdeath (2 Kings 1: 1718) and that of King Jehoram's (2 succession Kings 3:1-3)placesthis eventoutsidetime.

This episode's location is also outsiderhe ordinaryworld, acrossJordanin a mysterious placefilled with power,where the ordinary peoplewould not dare ro travel.The translationin a whirlwind occurredas soon asElijah crossedthe Jordanfuver.

The mysterious figure of Elijah may be found alsoin Judaismand Islam.Larer Old Testamenrrradition, rradition developedin the period berween the Old and New Testaments, and rabbinic tradition saw in Elijahsdisappearance from this world a sign that he will have a specialrole in the final victory of God. Thus, the Old Tesrament book Malachi(4:5-6)seesin him a heraldof the Day of Yahweh: Lo, I will sendyou tbe prophet Elijah beforethe great and teniblz day of the Lord comes.He uill tum the hearts of Parentsto their children and the heartsof cbildren to their parents, so that I will not comeand strihe the knd with a curse, He is also seen as the precursor of the Messiah,a tradition found in the New Testament aswell.The NewGstamenrmentionsthe nameof the grearprophetin many occasions, underscoringeither his deedsin the Old Testament(Luke 9:54) or his ministry as a rype of Christ's ministry (Luke 4:25-26).The presence of Eli.iahand Moses 22

on Mount Tabor with the occasionof Christ's Transfiguration (Mark 9:2-8; Matrhew l7:l-8: Luke 9:28-3(l)point ro a pre-Christiantradition centeredon these rwo OId Testament characters.A New Testamenttradition identifring Elijah (2 Kings 1: 10) and Moses(Exodus7:17. 19) as forerunnersof Messiahseemsto lie behind the anonymous witnessesof Revelation 11:5-6.Thesetwo witnessesanticipatethe (last)evenrs. eschatological lXhen thqt [the witnessesJ baaefinished tbeir testimony,the beast[the Antichrist| that comesupfrom the bottomless ?it uill mahewar on themand conquerthemand hill thnt and tbeir dzad bodieswill lie in the sneetof thegreat city [JenualanJ that is prophaicalJy callzd Sodomand Eglpt, uhere ako their Lord [JesusChristJ was crutifud (Rnektion I I :7-8).

The "nvo witnesses"are resuscitatedand takento heaven(w. 11-12;cf,Ezelr:.eit 37:5.

1 0 ;2 Ki n gs2:11).

The Apocalypseof Elijah, an apocrvphal writing composedberweenlst and 4th centuriesAD. mentionsEliiahand Enochasthe

two championsof the Lord who will fight and kill the Antichrist after the final judgment: Afer thesethings[ie, the lastjudgment of both heavenlyand eanhlybeingsJ,Elijah and Enochwill comedown. Thqt will ky down theflesh of the world, and they will receiue their spiritualfleshly'Saint Pault spiritualbody in I Corinthians15:44J. Theywill pursuethesonof kwlesness[the Antichristland kill him sinceheis not able to speak[$ Mark 1:34]. . .. On that day the Christ, the king, and all his saintswill comeforth 19omheauen(5:32.36).

In the medieval Jewish folklore Elijah is identified rvith the legendary"'Wandering Jew," and a placeis alwaysreservedfor him at the Sedertable.Elijahsmysteriousfigure alsoshowsup in the Islamictradition.Thus, the Qur'an citesElijah amongthe "righteous ones"(Sura8:85).

The Reu. Dr. EugenePentiuc teachesOld Testamentat Hellenic CollegeHof Cross Schoolof Theologt.

PIOU S

THE

Anthony J. Limberakis,MD

o me, a humble servant of the Lord, the Holy Bible, the Old and the New Testaments, offers a chronology that ultimately leads to the salvation of mankind. In many of our own Greek Onhodox churches, we see the Ten Commandmenrs on the left hand side of the solea and ro the right, the Creed and the Lordt Prayer: Old Testament and New Testament, side by side, presenting a continuum of time, personagesand revelationsthat culminate in the supreme expressionof love when God sent His only-begotten Son to save mankind.

One often thinks of the Old Testament as rhar manuscript which describesthe definitive code ofconduct that guides all civilized peoples, ie, the Ten Commandments, Hoiveve! it can be argued that the Ten Commandments representa minimalist behavioral schemathat recommends only a rudimentary standard of behavior. It is obvious that one cannot kill, or steal, or commit adultery and expect to maintain a basic civilization. It is the presenceof JesusChrist, historically and spiritually, rhar elevares the human experience to a height never before realized. Individuals are now able to transcend the core behavioralpreceprsenumerated in the Ten Commandments and experience a life inspired with the expectarion of eterniry. The Old Gstament behavioralprohibitions (Thou sha.llnot. ..) have now been fortified with proactive, sacred exhortations to love one anoth-

er, to forgive those who rrespassagainst us, and ro repent for the kingdom ofheaven is at hand.

From a minimalist, a-lbeitessential,code of conduct to the exalted behavior, the Holy Bible presents the historical and spiritual continuum that leads to life eternal. A conceptual metamorphosis is evident as one studies the Holy Bible, not dissimilar to the colorless caterpillar developing into the brilliantly hued butterfly. On the one hand, we are admonished not to steal in the Old Testamenr and on the other hand, Jesusin the New Tesramenr asks us, If you uish to be perfect, go, sell your possessions, and giue the money to the poor (Matthew 19:21) a striking metamorphosis of the Seventh Commandmentl I believe, as an Orthodox Christian, a product of our catechism schools without formal theological higher education, that the Holy Bible, both Old and New Testaments,provides meaning, conrinuiry and perspectiveto rhe human experiencethroughout the millennia.

However, it is only the New Testament, the words and deeds of our Lord JesusChrist that impart the formula, life style and moral code that assuresa life everlastins.

Dr. AnthonyJ. Limberakis,MD, u ArchonAktoaarios, lVationalCommand.erOrderof St.Andrew,Archonsof the Ecumeni ca/ Patriarchate.

23

Pla r i i

Yla

FORYOURNAME'SSAKE

1'/a yia (grandmother) was a very special person in m1' life, and she still is, because the Creator planned it that u'a).I I truly believe in that state-

I HAVEWAITED FORYOU O LORD

ment: the Creator has a plan for everything. Aren't we luckv to be a part of His wonderful plan?

You shall read and see in other parts of this article how my yia yia, even though unschooled, was a true loving and giving teacher,an educator without a degree,if yeLrwill.

Besides being a wonderful storyteller, she had quite a sense of humor. She was most creative, too. \When I was about five or six vears oid, I felt squirmy and squiggly during the liturgy, especially 'Week *'hen the services seemed unending to me. during Holy I remember trving to climb the perv. Casualll', but r'vith a firm hand, Yia Yia indicated I rvas becoming anno,ving. As rve sat down, she proceeded to tell me of the special mouse family rhar lived in the basementof the old Saint Nicholas Greek Orthodox Church. are these mice?" I asked. "Do you know them?" Yia Yia said she did know them. She went on to tell me the mouse family couldn't hear the servicesif we talked and squirmed. "\fho

"Name one of the mice," I went on.

Yia Yia rhoughr a momenr and then told me of the oldest mouse son. "His name was Spero," she continued. "Norv vou musr sit quietlv so Spero and his relativescan hear all there is to hear!" And I did just that. I never forgor about the little mouse and his family that lived in rhe basementof our church.

PIOU S

Yla Sofia Sculpted up,g r o?

I

Fontana

As the years wenr on and I began a career in education, Spero became my "assistant." I used him as a teaching tool in both sec_ ular and religious school. Thank you, yia yla Sofiat Sometime in the late 1970s, my own sweet mom, (yia yia's daughter) felt left out ofthings, even though she was a very acrive Philoptochos member. She wanted to participate in the Sunday church school program. So I developed the Yia Yia and Papou Program at my parish. I alternated four grandmothers every other Sunday, trained them to bring the Creator and all His free gifts into class for usobjects like pinecones, dried weeds and flowers, shells, and such things. Some helped with language. Others made consumes or pastries for bake sales. Needless ro sa).j we had all the yia yias and papous we could use.

The following was a flyer advertising our new program. Our assistanr pasror did the Greek translation.

The Yia Yia, A Family

Treasure

Cherish them. The fondest moments of my life were those spent with ny yia yia.

She came from Greece and brought a part of it with her for me. I visited her homeland through her songs, delicacies, and stories which she told me almost daily.

My childhood was richer becauseof yia yia. This kind of a family relationship, which is the continuation of life, must be pre_ served. Children need conracr with older people to ler.r, to car. about them, to enjoy them. They offer love and wisdom and a special patience.

I learned so much From my yia yia 6v didn't know it until she went to heaven to tell her tales to the angels.

My, how I missed and sdll miss her. Shall I ever forget her? Neverl I hope and pray that we all will realize the beauty and wealth in our new yia yia Program at St. Nichoias. Do send your children to our Sunday church school so that they may experience and share in this unique program.

You

know, both generations benefit.

Children thrive on the kind of approvalyia

yias offer, and, yia yias need to be included in some of the grandchildren's activities so they can enjoy their youthful exuberance, growth, and accomplishments.

I must add a note to this flyer, however. yia yias today look a little different than my yiayia did. But I understand their recipe - love - is the same Ov

P raxis

Snintloh andworsltipC/trist... letuspraise

Come, youpeople,

PI O US

Chrysostom OrntoricolF.ttirnl Congratulationsto last year'sfirst placewinners from PresvyteraMargaret Orfanakos Being involved with the Saint John Chrysostom Oratorical Festivalfor over fifteen yearshas naturally made it an integral part of my life. Each year I look forward to hearing all the speecheswhich have been diligently written and practiced. Through this processour youth not only gain poise and self-confidence,but they learn about our Orthodox Faith and teach and inspire those of us who hear them. \X/hile now is the time to begin planning for the Year 2000 Oratorical Festival,we wish to congratulate and recognizeall the hundreds of teenagerswho participated in 1999. 'We also wish to congratulate the eighteen diocesefinalists who participated in the Archdiocese Finals, which were held in the chapel on the campus of our Holy Cross School of Theology in Brookline, Massachusetts,on June 12. Ail the speecheswill be published elsewhereat a later date; however,we have included the speechesof our two first-place speakershere.

'We

hope you will read them and sharethem with others.

27

T HEM LE OF THEPIJBLICAN &THE PffiSEE First PlaceEssay,JuniorDivision ChristinaKrommydas

ithin the Gospel of

Saint

.ho.t"r

Luke,

19,.1| '- ) A

we find the parable of the Public an and t he P h a r i s e e .

The Phariccc ,c \/^1r r -.. ma/ remember, considershimself better than the publican and tells God in his prayer just "how good he is." \fith his head raised up and

his arms outstretched, standing in the temple, he rhanks God that he is not like the publican or other people such as he. The Pharisee then lists the things that he believeswill pleaseGod: he often goes to the temple, he fasts regularly, and he gives ten percent of everything he has.

Isolated in a back corner, rhere the publican also stands.He, however, with his head bowed, quietly prays and asks for forgiveness, knowing in his heart that he is unworthy. His prayer is filled with humiliry. He knows and feeisthat God is greaterthan he can ever be.

So the parable ends with the messagethat God acceprsthe humble prayer ofthe publican, but not the boastful prayer ofthe Pharisee. \fhy is being humbie important? God is moved by humiliry because He is first and foremost humble. He has shown us this by example, by giving us the most precious gift, His Son.'W4ratmore can xny6n. do? No wonder the publican's prayer is so acceptableto God, rn'hile the Pharisee'sis so empnr Our Orthodox faith also teachesus the importance of humility. This is especially rrue in the sacraments of Confession and Holy Communion. In the sacramentof Confession, through the priest we hear the Church's examplesof humiliry in the prayer of forgiveness read over our heads as we kneel. It reads as follows: It was God who his sins, forgaue Dauid tbrough Narhan, the Prophet, when he confessed and Peter weeping bitterly for his denial, and the sinful woman in tears at hisfeet, and tbe publican and the Prodigal Son." During the Divine Liturgy, when we gather as one family, we learn the practice of humiliry by example. By praying for others, for ourselves,by kneeling, kissing the icons, lighting a candle, and making

28

the sign of the Cross. Finally, and most importantlv, we come before Christ to receive His Body and Blood, humbly asking Him to live and be with us.

The sacraments and regular Church attendance teach us about humiliry and how important it is to our everydaylives. It is not easy to do, but if we stay closeto the teachingsof Christ and His Church, then huniliry is possibleand can make a difference, not only in us, but also in those we meet every day.

In conclusion,the Parableof the Publican and the Pharisee can definitelybe appliedto our world today. On the one hand, the Pharisee's way says,"Look at me! I am better than others. I easily can seeyour weaknesses.

God loves me more becauseI do so much for Him." The other way is that of the publican. He prays humblv, knowing he is unworthy heFore Cod. ^He recopnizes ,-'"b '" how far he is from Him and feelsthat he cannot even look u p b e c a u s eo l r h i s m a n y s i n s . \X,hich of these rwo ways do you think is more acceptable to God and will help us more humble become Orthodox Christians? The answer is clear: For eueryone who exabs himself will be humbled, and he who humbles himself uill be exalted (Luhe:18:14).

WOR L D

CO NC E R N S S H O U L D bJE HAV E NObJ TH AT C L O N I N G T E C H N OL OGY EXI STS?

lllHAT

First PlaceEssay,Senior Division Maria Varmazis

umankind has progressedconsiderablyin this last century: the invention ofcomputers and cars;the discoveryofpenicillin and DNA; nuclear power, space exploration, and the introduction of gene therapy. Through trial and error, we humans have learned that new scientific developments can be double-edged swords. Scientific advances can have benefits along with tragic consequences,and such circumstances naturally stir up heated controversy.One such controversialissueis cloning, the creation ofan exact replica of a living being by artificial means.

Eventually, the future of cloning technology will be determined, even though many of us are confused as to whether or not cloning is a 'We help to humaniry or a hindrance. may wish that we did not have to face this dilemma concerning what to do about cloning, but the truth is that such an important scientific discovery with moral overtones cannot be ignored, Thankfully, there is assistancethrough this quagmire of confusion that we, as Orthodox Christians, can and must turn to. That assistanceis God, our ultimate and only source of the light and truth.

Advocates of this new technology say cloning can be used to create organs for people in dire need of a transplant when a donor is unavailable or to create more members of an endangered speciesthat is frightfully near to extincdon. Such humanitarian services seem ro have only benefits, However, cloning is creating artificially what God has created naturaily. Let us reflect upon the first creation story with which we are all familiar: The Garden of Eden in the Book of Genesis.A1l living beingsprocreate,but God is the sole creator of life out of nothingness. Humans were created by God to thrive in the Garden ofEden, not to createa new one.

As we can see,cloning createsan ethical dilemma. \7e might conclude that cloning is almost like playing God. We ask ourselves, \X4'rat

In the story of theTower of Babel in Genesis,Chapter 11, we recall that the people of the earth wished to build a tower that reachedinto Heaven, to reach God's level. But when these people tried to do so, God scatteredthe people, dividing them into isolated groups. How will this issueof cloning divide us?

Before we can form an opinion on such a divisive issue,we must first think about the actual clones. Currently, scientists cannot create organs by themselves; they can only grow them within human bodies. According to the November 6, 1998, issue of Newsweekmagazine, some scientists want to grow organs for transplants from "partially cloned" human bodies. \Touldnt experimentation with these ciones, these living beings, be a crime against nature and humaniry? tVould these clones have souls as well? 'ff4rat is -W4ratabout a soul? our Churcht position on this?

In reference to humaniry's actions and how these actions influence the natural world, his All Holiness Patriarch Bartholomew has stated thar: "To commit a crime against the natural world is a sin." On cloning specifically, his Eminence Archbishop Christodoulos of Greece acknowledges that although cloning may have benefits, it must be regulated by "sound moral and ethical judgment."

Ultimately, it will be the responsibiliry of ail of us to decide whether cloning is appropriate or not. How much should this new technology be restrained?How can its progressbe monitored? Should it be used at all?

These questions, however difficult they may be, must be answered soon, for the technology is already available. The final question we must all ask ourselves is this: In humankind's attempt to manipulate and clone human life, is humankind secondTower of Babel?

building a

should we do? Again, we turn to the Holy Bible for clarification.

29

P rax is

Th. Th'.ads

of M issions

nt fn the f^g.u o{ th- OlJTastame Rev.Martin Ritsi

PRAISE THELORD ALLYOUNATIONS PR AISE H IM

weavinga carper,many threadsof differenr colors are W/h.n ur.d ro crearean overall parrern of beaury.These threads W begin and end together.\,XAilethey are a part of the entire carper, they only surfaceat certain points, thus creating the picture or pattern.There are themesthroughout the Bible rhat are similar to

AL LYOUP E OP LE

these threads of a carpet. One of rhese themes is that of missions.of God's olan for the rvorld and of our parr in rhat plan.

Often we hear of the Grear Commission, the moment when Jesus Christ sends rhe apostlesto preachto all narions Go therdore and mahe disciplcs of all nations, baptiztng them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey euerything that I haue commanded you.

And remembe1 I am with you alwayg to the end of the age (Matthew 28:19-20). \What is often overlooked, though, is that this commission is part of a greater whole thar begins in the very first chapters of rhe Bible and continues until the last book of the New Testament.In this firsr of rwo brief articles, rve will take a magnifring glass and focus on this one thread to appreciate its vibrant color in some of the olaces that it surfacesin rhe pagesoFthe Oli Tesramenr.

sole will of God - this is its origin. It was createdin order to participate in the fullness o f r h e d i v i n e l i f e - r h i s i s i ts vo ca ti o n ....

The entire universeis called to enter within the Church...that it may be transformed after the consummation of the agesinto rhe eternal Kingdom of God" (Madimir Loss\y, The Myxical Theologt of the Eastern Church, New York: St. Madimir's Seminary Press,

r976,pp.I12-113).

In reading the accounts in the book of Cenesis, we can see this direcrion rhrough rhe eventsthat are relayed.That humankind was made bv God is itself a starement of God's love and concern. Furthermore, when Adam and Eve disobeyed God He did not annihilate that which He made. Likewise, when Cain killed Abel, God did not destroy Cain. In both casesGod allowed His creation to exist in order that He mighr work with them to lead them towards that for which they were created- participation in His Kingdom.

GnNnsrs aNp Cne.arron

ar; .,1\'+.

30

Cod does have an ultimare plan for the u'orldl In Genesis, the first book of the Bible, we immediatelv learn of God's concern for all of humankind and His desire that all might participare in His Kingdom.

"The world was crearedfrom nothing by the

THe BrEssrnc op Annenerr The Lord said ro Abraham before He chr.oe.l -.'-"b'*

hic

neme'

Nora the LORD said to Abram, 'Go front )tour country and your hindred and your father's houseto

WOR L D

tbe land that I uill shou you. I uill make of you a great nation, and I uill blessyou, and makeyour nanTegreat, so that you n:ill bea blessing...andin you all thefamiliesof the (Cenesis12:7-3). earthshallbeblessed" Through this blessingof Abraham, God's concern and blessing not only for himselfand his extendsto all people.Abrahamis blessed family;rather,he is to be a blessingfor "all the famiiiesof the earth."

As we follow Bibiicalrevelation,we seethat God renewsthis covenant with Abrahamthroughout the foilowing generations,first with Isaac: "I uill maheyour ffipring asnumerousttsthestarsof heauen, and uill giue to your offpring all theselands;and all the nations of the earth shall gain blessingfor themselues throughyour ofipring... " (Genesis 26:4); and then with Jacob, 'hnd your ofipring shall be lihe the dust of the ettrth, and yu shall spreadabroad to the westand to the eastand to the north and to thesouth,.," (Genesis 28:f4, who in turn blesses Josephand his children(seeGenesis48).

Mosps FollowingJoseph's death,Abraham'sdescendants, who had cometo Egyptwith Jacob,wereoppressed.

But againGod showsconcernby raisingup Mosesto leadthem out of oppression:

Isaren that not only bring out In the book oflsaiah there are many passages the missionary nature of God, but of Israel as weli. God shows His concern that salvation may reach to the ends of the earth, and He appoints Israel to be the means by which this salvation shall be known. In Isaiah 45:22, God's worldwide domain is revealed: Turn to me and be saaed" all the ends of the earth! For I am God, and there is no other.

Verse55:5 of Isaiah repeatsthis theme: See,you shall call nations that you do not hnou, and nations that do not hnou) )/ou sltall run to you, because of the LORD your God, the Holy One of Israel for he has glorif'ed you.

Pselus the book of Psalms there are many instances where God's concern for all peoples is shown. One moving example is in

Throughout

Psalm67:1-3: May Gocl be gracious to us and bless us and mahe his face to sbine ulton us, tl)at lour tua1 ma! be hnoun uPon earth, lour sauingpower among all nations. Let the peoplespraise you, O God; let all the peoples praise you!

And Moseshid his face, for he uas afraid to lnoh at God. Then the LORD said, "I ltaue obseruedthe misery of my peopleuho are in Eg1pt..." (Exodus3:6-7).

Upon their escapefrom Eppt, God makesanothercovenant: "Now tlterefore,ifyou obeymy uoiceand heepm! couenanL you shall be my treasuredpossessionout of all the peoples.

Indeed the utholeearth is mine, but you shall befor me a pricstlyleingdomand a holy nation.,. " (Exodus19:5).

At first sightit might seemthat God'sconcernhasnow beenlimited to the Israelites, but this is not so.That Israelwaselectedby God does not mean that other nationshavebeenrejectedby God. Israelis still calledto be a blessingto ail the world asa kingdom of priestsand a holy nation.

CoNcrusroN God has a plan and His will is that all nations and all people may glorifi' Him and be glorified in His Kingdom. This is the direction of the world, tVithin the Old Testament this is a vibrant and essentialthread that can be seen surfacing in the account of Creation and then in God's relationswith Abraham, N{oses,Jonah, Isaiah,and in the writings of the Psalms.This thread cannot be ignored as it winds its w'a1' through the pagesof the Old Testamentleadsus to the ultimate event in the coming of salvation in JesusChrist

Reu.Martin

Ritsi is Director of the Orthodox Christian Mhsion Center.

P raxi. s

What Our Hymns Can Teach

FROMTHEMORNING WATCHUNTILNIGHT LE TISR AEL H OPE IN THELORD

Us

DrvickiPappas

f the many treasures of our Orthodox church, its hymns carry a rich heritage of Byzantine melodies, theological concepts, and poetic expressions, all interwoven to convey messagesabout our faith. Yet, too often, we have Failed to rake aduanrage of all that our church music can offer.

Even though we hear the familiar strains of Aghios O Theos (HoU God) and other hymns each Sunday, many Orthodox, young and old, do not know the meanings and theological significance of these common hymns. Too often, church music is considered the specialized domain of the choir and the psa/ti; others of the congregarionare reluctanrro parricipare .

Considered differently, however, our hymns can serre as teaching tools to enrich our Orthodox experienceand understanding. They c a n a l s o h e l p u s p a r r i c i p a r em o r e meaningfully and actively in the services of our church, whether in choir or not.

Encouraging the use of liturgical music in such ways has been central to the goals of the National Forum of Greek Orthodox Church Musicians over the past decade, and we have developed educational programs and marerialsto Fosrerrhis conceprion.

Hymns are integral to our spiritual life and our lirurgical experience,for ours is a

32

Iiturgical church. Hymns are interspersed t h r o u g h o u r r h e D i v i n e l i tu r g y a n d other services of the church; there are special hymns for each of the feast days; they surround all our personal experiences in the church from our baptism, through marriage, and eventually, at our funerals.

In short, we can't escape these ancient and beautiful expressionsof our faithl

H1'1\4NSASPRA\â&#x201A;ŹRS V/hat are our hymns?First of all, they are prayers, sung instead of spoken.

Ve use them to speakto Cod, to supplicate Him, to praise Him, to give thanks to Him, and to seek His mercy. V/hen we think of hymns this way, we need not confine them solely within the services of our church or relegarerhem ro rhe choir. They can be used throughout the communiry lifc of the parish and in r h e l t a m i l l - l i [ e a r h o m e . H ym n s ca n . and should, be used to open and close Sunday-school classes.A hymn can be sung after the food is blessed during a church dinner or a communion breakfast.

A general assembly meeting could begin rn irh

th" .;^^ Jr r r S

" httr .h t.,* ^ r r /i r /r r d^

hr r - . "t """

A

^d

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perhaps Aghios O Theos (Holy God) or Se Imnoumen (We Bkss Thee).In all these examples, children and adults alike are reminded that hymns are prayersthat bind us togetherin Orthodoxy

C A T E C H U N ,IEN S

HYI\4NSAS \TEHICLES OFPARTICIPATION

hymns are designated to be delivered by the lairy in their entirery such as TesPresuies Tis Theotokou (Through the Intercessions

Hymns are also ways to help people participate in the Divine Liturgy. In the Orthodox church, the liturgy is structured so that both rhe priest and rhe people (rhe laos.or lairy) have important roles. As our services have evolved, the people have come to be represented by the choir and the psalri. Now we are encouraging more of the people to take .l --

^,

.,-.,,

I-^.,

;- ,- lt- - .,,- il.,

l- ,,

understanding the meaning of hymns and their place in the liturgy. \7e also encourage people ro b e more ac r iv e.eir her by "s ubsinging" along with the choir ot the psdlti or by singing aloud congregationally.

During the liturgy, hymns mark special roles for the lairy. Most commonly and frequently, we respond to the priest and are in dialogue with him. This occurswhen the priest recites short litanies and we respond by saying or singing "Kyrie eleison" ("Lord have mercy"). At other times, the priest turns to us and says'Pe aceb e wit h y ou all. . . " and r^

r.-1 .

"

..r l

r ^,i.h

.hr

..i.it

"

Occasionally, our role is to complete the priest's recitation of the prayer by responding "fu 'r.'r.n."Th is a ls o oc c ur s dur ing r he preparation before Holy Communion when the priest finishes his inaudible prayer with rhe wo rd' "... sing ingr he v ic r or l s ong.pr oclaimin g. h era ldin g, and s ay ing. . . , ' r o which we respond "Aghios, aghios, aghioi' (" Holy. holy. holy'). Finally. certain orher

of the Theotokou) and ldhomen to Fos fiVe Haue Seenthe Light) among orhers.

Efforts to increase congregational singing have not always gone smoothly, yet resources and ideas are available through the National Forum to assist parishes in implementing this practice. The congregar ion doe sn o r n e c e s s a r i lhya v et o s i n g e v e r y thing, but there are key spotswhere it seems r hat r h e y s h o u l d . T h e c h u r c h h y m n . rhe l{yrie eleisons,ItLhomen to Fos (We Hdue Seenthe Light), and the final blessing to the priest, Ton Eu/ogounta, seem by their very messages a call for all the faithful to respondl Key ingredients to a successful progran of congregationalparticipation are first to explain the reciprocal role of clergy and lai r y i n r h e I i r u r g y , r h e n t o t e a c h the meanings of the hymns, and finally to work with the choir director and the psalti to identify who will sing what, so that all participants will have a balanced role in the service.

HYI4NSAS INSTRUCTION Sr ill an o t h e r F u n c r i o n o f h y m n s i t r o teach us about spiritual and historical events. For instance, every Sunday, one of the eight Anastasima Apolitikia are sung at the Little Entrance . These describe aspects of the Resurrection. Similarly,

Proxis

f,r

/1, -' l 'r \..-

I

, t

*

aa

i i.i: t'

'l

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\\

Ti lpermalehoduring Lent reminds us of the saving of the icons at Constantinople; the Good Friday hvmns porrrav scenesof rhe crucifixion and help us senseMaly's anguish; and the hymns of varior-rs saints and marn'rs paint vignettes of their lives and gifts to rhe Chr.rrch.These and other hymns should be explained and sung in our Sundav schooisand adult studv groups. They can e\renserveas a

.l l

.ft

t

knowledgeabls1s2ghs15-xnd encouragetheir frequenr participarion in Orthodox church sen icesrather than giving war. to what's "in" in other denominations-Orthodory rvill find a solid place in their lives. If our children grow up singing and hearing Orthodox music, then "church" will not seem so srrangeand removed from their lives.

basisfor sermons at appropriate times during the year.

Again, the National Forum has worked hard to provide materials to foster this concept. Our Hymns of the Orthodox Church seriespro-

If the hvmns are sung in Greek, an explanation of the meanings of key words and the historical/theological underpinnings can help non-Greek speaking parishioners and our ,voung people become

vides instructional booklets and an instructional audiotape by the singing group Eikona for use at home or in religious education classes.Choir members are available to work rvith Church school

more in tune with what is happening during services.Even Greekspeaking parishioners admit that they never fuli,v understood a hymn's messageuntil it was broken down and explained ro rhem.

teachersand choir directors to design and implement liturgical music programs. A videotape produced by GoTelecom u.ith the National

HYA4NSASCARRIERSOF

Forum, Choirs of the Furure, also shows how Orthodox sounds, sights,and conceptscan be integrated into parish religious education programs to increasechildren's parricipation in and understanding ofthe liturgy.

This leads us to a final function of h1'mns rhat they exposeus to rhe sounds and phrasesof Orthodory'. This becomes especiallf important as we deal with our \roung people and new Orthodox. In our zeal to make Orthodoxy relevanrand appealing ro rhese new generations of our people, we often, misguidedlv, turn to other denominations for music that is more "singable" and phrasesthat are more "catchy." Thus, we lose our chance to introduce and reinforce what is uniquely and historicallv Orthodoxl If this continues, what will stop our children from wanting to attend the more familiar church servicedorvn the street rather than an Orthodox Divine Litursl'?

We strongl,vadvocateteaching children and voung adults Orthodox conceprsand phrasesand to rely on Orthodox music and art to do so. lWhile /eszs LouesMe and Praisethe Lord are catchl', sxrily singable tunes, they do little to reveal and teach about the Orthodox faith. \(/hen lve har.e onh' 30 to 45 minutes each week to r.vorkwith our children, our priorities ought to be on teaching concepts common and central to our own faith, all of rvhich can be found in the hymns of our Church. A short lisr of examplesincludes: 1. God sa\resus: Soson[mas (Saue LIs, O Son of God) 2. We seek God's merc',': I{yrie Eleison (Lord Haue Mercy)

34

We should not be so hasry to turn outside our own faith and traditions. Cranted, the sound of Brzantine music is unusual for children and adults attuned to Vestern music, but if we work at teaching the

3. God is holv and mighry: Aghios O Theos(Holy God) and Aghios, Aghiol Aghios (HoQ, Holy, Holy)

sights,sounds, and conceptsof Orthodoxv, through enrhusiasticand

4. Ve praise Cod: Sr ltnnoumen (We BlessThee)and Enire (Hymn of Praise)

C A T E C HU M EN S

5. The Theotokos helps us and intercedesfor us: TesPresuies Tis Theotohu(Through the Intercessionsof the Theotokos) 6. Idhomen to Fos (We Haue Seenthe Light) 7. Xristos Anestl! (Christ is Risen) 8.'Ve believe in the Holy Spirit: EuloghitosI Hriste (Hymn of the Holy Tiinity) and Patera lon (Father, Son, and Holy Spirit) However, it is not enough simply to "instruct"; children learn by doing, and they model what they see older people and their peers value. So it is important that we make children and young people part of a singing church. There are many things that can be done locally. \iVhen children learn hymns, incorporate them into the service or plan a children's liturgy. The first part of the liturgy is an exceilent time to have young people sing the responses and the first three hymns antiphonally with the choir. Older children could also sing the of the Day, which is available '4politikion in English. As the congregation receivesHoly Communion, have

lessons of our faith, to bring us ancient and unique concepts of Orthodoxy. \7e need to make them accessibleto all our parishioners during all rypes of liturgical and community events.Choir members already know what they have gained from involvement with our hymnology - ask them, and they will tell you all they have learned about the liturgy and the feasts of the year through their work in the choir! The hymns are familiar and central to their liturgical lives; as a result, the liturgy has become much more understandable,meaningful, and alive for them. \[e should do no lessfor our children, for our young people.for all our congregarionsi

the children sing one of the communion hymns and/or chant Tbu Dhipnou Sou Tow Mistikou (ReceiueMe Tbday, O Son of God).

And don't forget all the other opportunities for singing the hymns outside the Divine Liturgy mentioned earlier in this article.

Finally, work hard to include your teenagers and YAJ- groups in singing with the 6[6i1-166 many of them are still not actively involved in the liturgical life of their churches.Upon Sunday schooi-graduation,young people could, and should, make a contract to provide liturgical service to their churches. Singing in the choir could be a way to strengthen and perpetuate their involvement.

SLMMARY Church hymns are an untapped repository of our faith, easily available to us to convey our prayers!to teach us spiritual and historical

Dr. Pappasis lVational Chairman of the lVational Forum of Greek Orthodox Church Musicians and director of the Church School Hymnologt Program at the Holy Tiinity Greeb Orthodox Church of Indianapolis,Indiana. Thls article was originally commissioned by and printed in the Januar/June 1989 issueof Praxis, then a publication of the GreekOrthodox ClergyAssociationof the Diocese of At/anta. Ir was a/so reproducedin October 1990, as an issue a/ Musica, rt musicperiodical published by the National Forum of GreekOrthodox Church Musicians.It is republishedhereso that it may be more wide[, disseminatedto Greeh Orthodox Church musicians,Churchsc/too/teachers, c/ergy,and parents 35

P raxis

UsingDramato

Teach Ofthodox Ghristian Precepts George Dematralis

TODAYHADES

Bill Chase is sheriff of a small town in southeast Colorado.

There is no better lawman in the \7est until Sheriff Bill tries

CRIEDOUTGROANING

to arrestSam Snike, the meanestvarmint around. In a gunfight,

Bill accidentally kills Samslittle daughterNancy.His life in ruins, TH ESOULS W H IC H I HELDCAPTIVE OFOLD A SGOD ,HE RA IS E U DP

Bill heads south. On the trail, he meets Parson Paul and his granddaughter Margaret. They are on their way to Hell-Hell, New Mexico, that is. Parson Paul wants to srart a church, help Sister Helen and a group of orphans, and even change the townt name to Ag"p.. Can he do it? \trill Sheriff Bill become Parson Bill? \Vhat happens when he meets Sam Snike in a showdown at Olit fts51xu1an1i-4nd, lW4ro'sthat strangerwho keeps popping up From time to time?

Alex Ninos is a strict father who has been deeply hurt by his older daughter Tou1a. His younger daughter Michelle wants so much for him to accompany the family to Christmas Eve Vespers and Divine Liturgy. 'lVill a Christmas candle named Lampada find a way to sweetenAlext bitter heart with a little help from an angel?

Vill Nick Garf and his gallant crew be able to rescue Anthula, a L2-year-old Greek girl who needs emergency hean surgery and the other passengerson a hijacked airplane?

And finally, \X4rat will teenagefriends John, Tom, Maria, and Gena do when a bike ride into the coun-

36

try takes them down a road they've never traveled to a magnificent house perched on a cliffwhere they find a wheelchair-bound boy named Dimitri? Will the dark secret of Dimitrit forest hideout trap them forever?

Welcome to Adventure Theaterl

WFIAT IS AD\tsNTURETHEATER? Theaterof Holy Apostles The Adventure Church is comprisedof boys and girls of grade-school,junior-high, and threeoriginal high-school age.'Wepresent plays each year: stage plays at Christmas and Easter and in late summer, a radio play. Our goal is to show how the teachings of our Orthodox Christian faith can be put into practice. In other words, can a member of the One Holy Catholic and Apostolic Church-whether in grade school, junior high, or high school, whether an asttonaut. a sherifi the President of the United States, an FBI agent, or the head of a corporation-apply the teachings of Christ just as faithfully as the members of the clergy, monks, or nuns? The object of our plays is to show we can.

C A T E C HU XIttr N S

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BACKGROLIND How did it all begin?\When I was a child, the advenrures,mvsteries, and comedies of radio provided a rich source of excitement, suspense,and enjoyment. In that golden age, radio drama, comedy and adventure came alive on the stage and screen of our- imaginations through realistic sound effects, excellent acting, and vivid descriptions provided by eloquent narrators. Characters like the Lone Ranger,SergeantPreston,Henry Aldrich, Archie Andrervs, and Matt Dillon didnt need to use vulgar languageor portray loose morals to entertain us. 'Io us, they were real people trying to do what was right in an imperfect world. They were our heroes and role models.

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school-age kids. I planned to use the stories I enjoyed

telling as well as of plays, many which evolved from them, as tools for illustrating Orthodox Christian valuesheld by heroesthat young people could relate to. I felt that the easiestand most exciting way to present the plays I would write for my students was a radio format in which the youngsters would read rather than memorize scripts.

Plays would utilize realistic sound effects,narrators, and a dramatic reading to create the images in the minds of their audience.

In September, 1979, when I was hired as a Lay Asistant at Holy Apostles Church, I presented my ideas to Father Bill Chiganos, who eagerly gave approval. New heroes could provide role models for kids of the later part of the 20th century and, God-willing, beyond.

In time, these became Nick Gar[ Parson Bill, Alex Nickelson, Vic Butler, Captain Judy Zachary, Elli Panagiotis, Alexander Dalinos, and mar.y others who possessthe same moral values and standards of heroes of the generation of my childhood in an Orthodox Christian perspective.

THEEARLY\TARS On October 4, 1979, the Adventure Theater had its first rehearsal.

In those early days, we rehearsed rwice a month instead of once a week as we do today. Unlike old-time monaural radio, our plays were recorded and presentedin stereophonicsound. Our recording studio was my ofEce. The actors and actressesstood in front of microphones and read their lines into my reel-to-reel recorder.

By taking the recorder outdoors, into the Sunday school hallway, and into the narthex, we could transport our audience outdoors into a church, or into a secrethangar built into the side of a mountain. \fe continually enriched our sound effects 1ibrary with professionallymade recordings. Parents and supporters from our parish buiit soundcreatingequipment such as doorbells,telephonebells, and buzzers.

Once a play was recorded and edited, our audience gathered in a classroom and listened, just as the kids of my generation had sat in their living rooms, kitchens, or bedrooms.

In those early days, Adventure Theater presented three plays a year-at Halloween, Christmas, and Easter.

LISTENING WASN'T trNOUGH Although we had lots of fun using this radio format, we gradually began to realize that most people under forry were too used to TV and seeing what was going on. Frankly, though the kids worked very hard. we got an averageof only rhirry primarily family members, at performances.

Praxis

Therefore,in the fall of 1988, we decidedro produce srageplays.

Our first performancewasa Chrisrmasplay entitledLampada.In this story, nobody wants ro buy a Christmas cand.lenamed Lampada becausehet too big and tall. Then a few daysbeforeChristmai, an angelappearsto tell Lampadathat he'sfinally to be purchased- but by a family with its shareof problems.

As soon assrageproductionsbegan,lineshad to be memorized,cos_ tumescreated,and setsbuilt. From this point on, attendancedra_ matically increased.Performancesfollowed Divine Liturgy, but becausethey lastedforry minutes or more, we realizedou. .udi.n.. might get resdess.

So on Sunday,December6, 1992,beforepresent_ ing ParsonBill, we had a chuck-wagonlunch. That was ,u.i, . ,u._ cessthat we'vehostedluncheonseversince.

ANOTHERATTEMPT AT RADIO Despite the larger audiences for stage plays, I couldnt Forgetthe flexibility of radio. The question was, How could we ger more people to come?As I pondered, I recalled rhe Golden Age of Radio. Broadcasts hke The Jach Benny Show, Fibber McGee and Molty, The Lux Radio Theane, and Archie Andrews included a studio audience. \X4ry couldnt we? Then the audience could watch actors and the sound efFects technician simultaneously. So on Holy and Great Friday, AprrI 29, 1994, we presenred rhe play A Letter to Tiberius in this new format.

In this play, Elli Panagiotis, Presidenr of rhe United Stares, goes to Israel in a last-ditch arrempr ro srop a devastating war that threatens to involve countries in rhe eastern Mediterranean and Persian Gulf As the gallant president's efforts begin to fail, an A_rab girl named Zanna brings a very special gift to her hotel room, a gift that takes President Panagiotis, her National Security Advisor, rwo Secret Service agents,Zanna, and an old high-school sweetheartback almost rwo thousand years.There they meet a Roman tribune, Antonius, as he travels to Palestine to obtain information for Tiberius Caesar,the emperor, about Pontius Pilate and Jesus.They also meet Antoniust daughterJulia,his friend Philianus, and aJewish girl named Rebecca.

Christt crucifixion and resurrection as seen through Antoniust eyes are acted out in rhis play.

Letter to Tiberius was such a successthat from then on we've been performing a play in this radio studio format each year in Augusr or September, and last year, by popular requesr, presented it as a stage play again in May.

THE GRACEOF GOD COMMITTEDTEENS Over nearly r'ffenryyearswith AdventureTheater,I ve experienced coundessmiraclesand acts of selflesslove and loyalty. One of our members,Jessica Young,who is a high-schoolsophomore,is in a wheelchair,Sinceshejoined the group as an eighth-grader shehas appearedin at leasta half-dozenplaysand evenwrore a scenefor one.

After stageproductionsbegan,I requiredolder boysand girls ro serve as directors.Dimitra Barnard acted or directedin almost every rehearsal,despiteliving thirry miles away.Andy and Eric Feldmann directed the group for the fwo years and still chaperone our Halloweenand Christmasparties.Alex Magdalinosand George Urban later also directed the group throughout their busy high school years.In Septemberof 1996, Agape, George,and Nick Lamberis, triplets entering their freshman year of high school, becamethe youngestdirectorsin the groupt history,working without an older directort help. By the graceof God, they havefaithfully direcredAdvenrureThearereversince.

V{henever presenrand past directors meer, discussioneventually turns to their directing experiences: nights they stayedlate ro creare and build the sets;shoppingtreksto buy materialsfor the ser;rhe time when one of our directorsaccidentallyspilled aimost an entire gallon of paint; times when kids camero a performancesick but insistedon playing their partsand scilldoing a fine job, by the grace of God. How about the extendedrehearsalswith pizza?the barbecues?playtimeat the park?- countlessmore preciousmemories that no one will evertake away.

38

Since our first radio play in 1980, we have given around fifry performances involving over a hundred and fifty boys and girls. Our current play has rwenry-two in the cast, plus our triplet directors. One of the groupt greatestachievemenrs,by the grace of God, is working rogerher. The older kids not only do not resenr having the younger kids around, rhey help and guide them. If disagreemenr arises,they make sure it is settled before the event is over. Nikki Giancola, a high school sophomore who has been in the group since fifth grade, hit the nail on the head when she said, "God has reailv blessed Advenrure Theaterl" Each year, for exampie, we host a cofFee-hour for the parish and hold an annual reueat and lock-in, in which the teachings of 'We our Orthodox faith are discussed. always invite alumni.

C A T E C H U M EN S

You will invariably seean alumnus or fwo helping out as stage hands at performances.

The group has also voted to create and suppon a Good Samaritan program. Members personally get involved in visiting, heiping, and entertaining kids and adults in need. Among other things, they visited and performed a radio play at a home for abused children last fall.

Besides the unfailing trust and support of parents, others in our parish also stand with us. Before our plays are performed before the general parish, rhey are presented to the Sunday-school kids, the Sunday school superintendent, and the teachers,who are always very supportive. Ann Lampros assis$ me in editing the scripts, and before every play she provides immeasurable help in critiquing the kids.

Each summer as soon as school lets out, Adventure Theater members meet with our senior-citizens' Bible study class, which I teach.

The kids bring pastries; the seniors provide soda. The two groups spend almost two hours interacting and learning from each other in our Meeting of the Generations. In rurn, ar every play, you will see a table filled with members of the Bible study class. Parents of Adventure Theater alumni are rhere, roo.

The Adventure Theater's main money-raising activiry is our hukoumades sale held on a Sunday following Divine Liturgy. tW'e'veused the money from this fund-raiser to purchase our stage, our sound system, props, and all other items the group requires.

Cleo Bell servesas the group's loyal bookkeeper.

PLANS FORTHE FUTURE \fith Godshelp,we planto continueperformingar leasrrwo srage productionsand one radio play eachyear.Our Good Samaritanprojects and other activitieswill certainlyconrinue.A future plan is to produceplayson videocassette and evenruallyto publish scriptsfor useby other parishes.We are alwayseagerto visit other parishesto perform our radio studio plays.

During my twenryyearsof serviceto Christ at Holy ApostlesChurch as Lay Assistant,I havebeen exceedinglyblessed,but no group has provided me with as much joy and spiritual fulfillment as the AdventureTheater.I happento be blind, but I cant complain. My AdventureTheatersrudentsprovideme with all the light that I need.

May God, through Christ our Savior,be praisedforever and ever.

Amen.

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Solvingthe

ruddeofJg#h ne day,somereligiousmen askedJesus to giverhema signfrom God, Of course, had alreadyhealedmanypeople,bur rhesemen wanredmore.Maybelike t f Jesus Satan,they wantedJesusto rurn sronesto breador to jump off the top of rhe \-/ -\ temple.Jesusansweredpartly with a riddle: "JustasJonahwas three daysin the belly of the seamonstet so for three daysand threenights the Son of Man will be in the heartof the earth"(Matthew\2:40).Thosemen didn't understand the riddle.Can you?Readthe storyofJonahand try to figureit out.To finishyou will needyour Bibleor a bookof Bible stories.

It comesamongthe prophets,afterObadiah Jonahis a book in the Old Tesramenr. and beforeMicah.

Jonah and the SeaMonster A terriblewind wasblowing, and in the middle of the sea,a ship wasabout to sink. Sailors ran around in terrot throwing things overboardto make the ship lighter, but nothing helped.Reallyfrightened,one man suddenlyshouted,"Somegod must be angry!That's why this storm hascomeon us.We'll all diel" The sailorlookedfiercelyat the other sailors, and they wereafraidofwhat he might do. Then anothersailorshouted,too, "You'reright!

But who madethe god so angry?Vtat did he do?"Tofind out, the sailorsrolledstones Iike dice into a box. In the Bible,thosestonesarecalled"lots."The lots saidJonahwas guilry, "lt's true!" Jonahadmitted. "God told me to go to the ciry of Nineveh and warn the peoplenot to be so bad. Instead,I tried to run awayon this ship.Now I seeit's the end for me. If you don't toss me overboardlike the cargo, you'll all drown, too."

Eventhough they weresuperstitious,the sailorswerekind. They didn't want to kill Jonah.

However,the storm grew much worse.'Waves tossedthe ship ieft and right until it almost broke into pieces.Finally the sailorsthrew Jonah into the fi,-rrious waves.All at once the water was calm and stiil.The sailorssrill could have tried to saveJonah,but a huge sea monsterhad alreadyswallowedhim whole in one big gulpl Inside that huge fish, Jonah lastedfor threelong days.Then just assuddenly,the monsterspit him up again.

This is how Chapter 1 ends.Now it's time for your Bible.There arethreemore chapters.

Read Chapters3 and 4. As you read, compareJonah and Jesus.til4rat do you think Jesus'riddle means?Talk it over with anybody you want, and write us your answer.

Think carefully,thoughl Some letters may be printed. Be sure to include your name, your church'sname,and your telephonenumber.

Hint: Here are someimportant wordsfom the Church Fathersto helpyou thinh: Sacrifce, Obry,Repent,Forgiue,Type.How manycanyou use?

C A TE C HUM ENS

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Boohs of the Bible quiz solution (Quiz page 42) The fACTS are simple. A certain man and his crew own a large boat, maKING Severaltrips each week with produce and all kinds of merchandise. The boat is hear,y-1aden,and tRUTHfully, the load is too much for the boat to handle. This time, A MOSI unfortunate thing is happening: The boat is beginning to sink. Immediately, "Let's go very JethRO MANS the lifeboat and cries out to the creq quickly, everyone!" that this load is too hear'1' comes too late' The REVEIATIoN the crew are scfamAmidst the accusations and IAMENTAIIONS' member grabs crew bling in an effort to make their EXODUS. Each while his pictures, his most precious belongings. Jimmy grabs razor' Ron electric his JOE Lifts his trunk into the lifeboat. Bob grabs

my friendl" After discoveringthat says,"ForgeTITI USelessbaggage, PerEZRAn back for the life jackets,DANIEL and MARK raceback for their money.David grabsa HOSE And a long rope' DaNA HUMs a joyful spiritual songwhile the crew comesto grips with their losses."Peoplewill say that we were Poor JUDGES of weight and massfor our boat"' saysJOHN. "We wereblessedto get out of that with our livesl" Everyoneagrees'"My family owns an islandin closeproximity," saysGene."\7e can go there,get comfortable, and call for help. The nativesare friendly'" JAMES raiseshis voice,"Yes,we shouldgo to GENE'S ISlandl"JUDE replies,"Yes' \7e're all safeand sound'" that'sa goodidea.Good JOB everyonel

Prax is

BOOKS OF'THtr BIBLtr In thislittle story,you willfind

Quiz by Rev. Emmanuel Mantzouris

he &sa are simple. A certain man and his crew own a large boat, making severaltrips each week with produce

twenEt-one boohsof theBible.

Thefirst oneis underlined for you.

Goodluck!

and all kinds of merchandise. The boat is hear,y-laden, and truthfullS the load is too much for the boat to handle. This time, a most unfortunate thing is happening: the boat is beginning to sink. Immediately, Jethro mans the lifeboat and cries out to the crew, "Ler's go very quickJy.everyonel" The revelation that this load is too hear,y comes too late. Amidst the accusations and lamentations, the crew are scrambling in an effort to make their exodus.Each crew member grabshis most precious belongings. Jimmy grabs his pictures, while Joe lifts his trunk into the lifeboat. Bob grabs his electric razor. Ron says,"Forget itl Uselessbaggage, my friendl" After discovering that Perez ran back for the life jackets, Daniel and Mark race back for their money. David grabs a hose and a long rope.

Dana hums a joyful spiritual song while the crew comes to grips with their losses."People will say that we were poor judges of weight and mass for our boat," saysJohn. "\7e were blessedto get our of that with our lives!" Everyone agrees. "My family owns an island in close proximiry" saysGene. "\7e can go there, get comfortable, and call for help.

The natives are friendly." James raiseshis voice, "Yes, we should go to Gene's islandl" Jude replies, "Yes,that's a good idea. Good job every, onel \(/e're all safe and sound."

Answers on page 41

C A TE CHUN'I ENS

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n searching the Internet for sites that provide biblical resourcesfor Christians, we find that there are many to choose from. There are sitesthat offer the entire Bible online, in multiple translations aswell as audio. Some sitesalso offer commentaries on the scriptures and historical information. The sites listed below should provide a good start for Internet-based biblical study. Remember to keep in mind the teachings of our Church and the Holy Fathers when reading any Scripture commentanes anc sermons.

The'Vorld lYifu Study Biblz - http://wtutu.ccel.org/wusb In addition to providing links to the texts of the Old and New Testaments and the Apocrypha, this site is a good resource for commentaries, sermonsr notes, and other biblical references.\X/hen you click on the link for a boo[ a list of linla and referencesfor the book appears.Then, as you select a chapter, $te linls direct you to different translations of the biblical text (ie, King James, RSV Nry etc) and chapter-specificresources.

The Bible: The Booh That Bridges the Milbnnia htry ://gbgm-umc. org/ umw / bib le

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Biblical origins, formation, interpretation, and authority are explored in an interesting way. If you have Real Player software installed and a good Internet connection, you can view online video productions on the origins and meaning of the Bible in people's lives today and the history of biblical interpretation. The site also has a youth areathat kids may like.

Aurhors of the site are part of the United Methodist Church but most of the material appearsto be non-denominational.

The Orthodax Christian Infonnation h ttp :/ / utwu or th odox i nfo, com

Especially for Inquirers Sub Pages Acquiring an Orthodox Mindset Sub pages Living an Orthodox Life Sub Pages(inciudes Orthopraxis resources) Death & the Future Life Sub Pages Ecumenism AwarenessSub Pages Patristic ResistanceSub Pages Useful SearchEngines and tVeb Directories The Online Christian ResourceDirectory h ttp :/ / w w w.crosssearch, cort This is an excellent index of Christian-related sites as well as a good search engine for Christian material on the Internet. The site covers topics including Apologetics, Art, Bible, Children's Resources,Church and Denominational Resources,Computers, Counseling, Education, History Literature, Media, Ministry Resources, Music, News and Events, Online Forums, Pastoral Resources, Prayer, Prophecy, Publishing, Recreation, Shopping Resources,Software, Theologl', and Youth Resources.

Christian W'ebDirectory - hnp://www.goshen.netfW'ebDirectoty A useful web directory site that contains these major subheadings: Christian Education, News & Periodicals,Evangelism & Discipleship Resources,Family & Individual Resources,General Internet Resources, Denominations, Church & Pastoral Resources, Personal Pages, Television Stations, Radio Stacions,Ministries & Orqanizations, and Local Churches

Center

This is not a "biblical" site, but it is a very good resourcefor articles on Orthodoxy, and it is attractive and easyto use. Click on the drop down menu to accesssub pagesfor the following headings: General Info & Topics - Includes sub pagesfor Theology and Church History \florship & Iconography, Orthodoxy in Modern America, Collections of Lives of Saints, Orthodox Monasticism, Parish Locators, Misc. Links and Resources, and Orthodox Bookstores & Publishine Houses.

Mr. Lawrence atten^ St. BarbaralsChurch in Durham, North Carolina, along with his wife, Cryxal, and d,zughterKatherine. He seruesthe parishasa Sundnyschoolteacher for thejunior-high c/tusand asan Ahar Aduisor.He is ako a Mntork Adminisnatorfor an enaironmentalconsulting Mr. Lawrenceassiststhe ArchdioceseDepantnentsof Cunently firm.

InternetMinisties and ReligiousEducationwith websitedzuebpment.

P ra xi s

How Does the Church Teach Us

About the Old Testament?

A Lesson from the Book of

THEGRIATMOSES MYSTICALLY FORISHADOWED THISDAY

The Orthodox Church offers us a tremendous amount of teaching that is hidden and preserved in its liturgies, in its understanding of the Bible as handed down by the Holy Fathers,and in its traditions.

The beaury of it is that we dont have to be scholars to understand all this. Through his holy apostles, our Lord deliberately showed us that even simple fishermen can grasp these things and teach them. ti7ithin the Church, the Holy Spirit continues to teach by the arrangements of its readings in the fasts and feastsand in daily guidance and commemorations.

We need to become aware of this wonderful treasury of blessings handed down to us in order to make proper use of it for 'W'e our salvation and for the spiritual health of our children. can better preservewhat we have if we all, young and oid, learn its importance in our lives.

Our ancient spiritual ancestors all knew the basic stories of the Old Testament. I believe most of us know them generally today, even if we never pick up a Bible. \(e knor,v of Adam and Eve, of Cain and Abel, of Noah and the Flood, of Abraham, Isaac,and Jacob, and of Josephand his brothers.

We know Moses led the Israelites acrossthe Red Sea and gave us the Ten Commandments. \fle know David the King composed many of the psalms. \fe know that the prophets foretold the birth of Christ here on Earth to be our Redeemer.

Those same srories are built into our liturgies. \7e need the Church Fathers, however, to teach us the sense of the Old Testament's importance.

C A T E C H U M EN S

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\X&y do we needthem?Largelybecauseour modern way of thought is different from theirsin important ways,For example,Saint Pauiand the laterChurch FathersviewedOld Testamentfiguresas"rl?es." SaintPaulsays: Now all thesethings happenedto themas examples[tipos], and they uere uritten for our admonition, on whom the endsofthe ageshaue come(l Corinthians10:11), tWe discern from this and from listening to the Gospels in Church that Christ and rhe Church teach us in a particular "types" through parable and way-in metaphors.This teachingmay seemobscute, because biblicalparables,rypology,and poeticlmetaphorical languageso greatly influencedthe Church Fathers.In modern cybernetic terms,their thought pafternsareasdifferentfrom oursasanalogmode differsfrom the digital mode.\Wetend to forget that the technically-influenced, go/no-goprinciple of the modernmind-setaffectsus deeply,draining shadesof meaningfrom our experience.

Once we have determined to master the ancientway of thought,we enreran exciring and broadeningadventure.Let'slearn at the feet of the Holy Fathersand with the guidanceof the Holy Spirit within the Church.

Ma n le y

TYPES OF PERSONSAND EVENTS First, what is a rype?Let'sexplorethat question, and then let'sexaminethe beginningof the Book of Job in terms of rypesto learn with the Church as our teacher.To begin with, we can consider what we a-lready understand about Old Testamentfigures: Adam and Eve?'Weknow thev weredisobedient. The serpentand the devil?Rebellious, opposedto God, malicious.Noah?A good man among bad. Lot at Sodom and Gomorrah?Like Noah. rVith this in mind, lett talk about disobedience by talking about Adam and Eve as "rypes."\X4ratdid God give them?He gave them everything.\,Vhat did he command them? -not to eat of the fruit of the Tiee of the Knowledgeof Good and Evil.

According to many Holy Fathers,including Saints Basil the Great, Maximos the Confessor,Symeonthe NewTheologian, John of Damaskos,and Gregory Palamas, the fact that God did not forbid eating the fruit of the Treeof Life until afterAdam of Evet disobedience meansthat God destined all of us for immortal life. He testedAdam and Eve for immortaliry by fobidding them to eat anotherfruit.

Now let's consider what all this means for us. God created us in His image with free will, yet He wanted us to obey Him. \flhen He punished Adam and Eve, he showed us what he wanted from us. He has given us everything, yet He withheld something so that we might obey.

Is there a contradiction there, or does God have a purpose? A parents and as children growing up, how do we handle situations when obedience is called for? How do we handle such situations? Are we sometimes denied for the sake of obedience alone?The Church Fathers agree that we dont have to speculate about these questions; through Adam and Eve as rypes God has shown us His way.

JOB that we are beginning to discern of rypes persons and events, let's turn to Job. In our modern age where families have fallen apart and we are more individualisdc, Job is particularly relevant, because unlike Adam and Eve, Noah, or Abraham, all of whom had famiiy with servants, Job must deal with loss and misery alone.

Now

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,",i.*' commenrson Job are a beautiful mixture of childlike naivetdfit for Gods Kingdom and of deep pastoralconcern.To understand,we musr ignoremodern quesrionsabout authorshipand story strucrure. Our focuswill be,tVhat doesthe tale reachus abour how to deal with life?The only way to readJob in the spirit of the Fathersis to believethat God wrote the text throughhuman minds to answerthat question.

\X4ratdo we rememberofJob'sgeneralstory and character?

Job wasa king in the land of Uz, or Ausis,which Greeksources locateberween Edom and Arabia at a time perhapsfive generationsafter Abraham and five generarions beforeMosesand the giving of the Law.In a single day through a seriesof misfortunes,Job loseseverythingimporrant in the world. Having been a king and a judge, he has become unemployedand homeless,sufferingfrom rhe death of his children and lossof his health.Evenhis wife temptshim to curseGod. .Wefirst seehim, a massof soressirtingon a dung-heap,a powerfulicon of corruption and disintegration..With filrh and death below pulling him into the dust,Jobis lookingup into the s\y. He hasGod in heaven aboveashis faith, raisinghim to the eternalkingdom.

As such, Job is an antidote to Adam and Eve's failure, chosen to teach us obediencein suffering.

God sometimes chooseshuman vesselsas instruments for teaching to carry out His own just purposes: He used Saul, the persecutor of Christians, to spreadthe faith; Moses,an inarticulate man, ro lead his people; and Joseph, a slave,to be masrer in Egvpr, This pattern of Godt work with humans is repearedin lob.

THE HOLY FATHERS'COMMENTS CFIAPTER1:6-12 One d.ay the heaaenly beings came to present thernselues beforethe Lord (t: 6).

SaintGregorythe Greatwrites:"How canthey eitheralwaysbe in His presence,or alwaysbehold the faceof rhe Fatherif they are senron externalministration for our salvation?This will, however,be the soonerbelievedif we think of how greatis the subtleryof angelic nature.For they nevergo forth in a manner apartfrom the vision of

KO ruXffiO,\r"s0ft/ss af God,yxu were lob, kithful eszdcele&rateds€taln??t just rwczne?e$Got{kslrscerewsrshipes,.Youg{eu€ a prafor.wer$y the world rzstirrircg fessorc &yyor.r patierccednd lorzg-sffiring; whereJizr"€ w€ sizega lsjtzaere of pz'aiset* 3t*ur r?*€?&esry e?sdwe &*szoryxea"

In the Orthodox Church,porrionsof the Book of Job arereadduring Holy W'eek,On May 6, he is commemoratedin this Tioparion: rVhenthe enemyof thejust beheldthe teasures ofJob'suirnes, he sought t0 drstrl! them:heattackedhis bodJbut couldnot touchhisspirit, his for puresoulwasreadyand strong.Asfor us,thesameenemysffippedusand chainedus. Wherefore,O Sauior be on our sidr: protect us againstthe druil and saueus.

In the Book ofJob, the goodness ofGod is opposedby Satan.These samewarring forcesare inside us; Adam and Eve let them in, as it were, and so we havesomethingopposingthe imageof God in us.

Remarkingon this principle, Saint Paulsays: ...fn a wide don frr ffiairt worb hm npmedto me, md therc arc nwry a&tenmies(1 Cminthims16:9), and the sameis happeningaround us wheneversomethingespecially godly is being done. Still, oppositionhappensonly with the permission of God, for evil hasno final power,aswe learn in Job. Jobt patiencelies in the stabiliry of his love of God and his trust.

The Fatherscall him a "rrue man," one who is "patienr" with God. Saint Hesychius of Jerusalem (fifth ce.rtury) classeshim with Abraham,who without question,rebellion,or 1ossof respect for Godk wisdom acceptedGod'scommandto sacrificehis onir. son.

God, asto be deprivedof the joysof interiorcontemplation. . . ."

And Satan abo came among them, The Lord said to Satan, "ril4terehaueyou comefiom?" Satan ansuered the Lord "From gotng to andjio on the earth ..." (1:6-7).

SaintGregorycontinues:"We needto askhow Satancould be present among the elect angels [since he] had, a long time before, been damnedand banishedfrom their number, as his pride required.Yet he is perhapsappropriatelydescribedas having been presenin the unfoldingdrama."

The Lord said n SatAn, "I{aue you considcredmy seruantJob? Tltere is no one lihe him on tbe earth, a blamelessand upright man whofears Godand tums awayfrom euil" (JobI: I and I :8).

To many Church Fathers,including Saint John Chrysostom,Saint Gregorythe Great,and Saint Hesychius,this is the most importanr point: he was "blameless," accordingto rhe "testimonyof God" and the q,peof a victoriousspiritualcombarant.The Church alsoseeshim asa rype (tipos)of Christ.

SaintJohnChrysostomcommenrs:"It wasfor their hidden sins,their unconfessed faults that he offeredsacrifices.IfJob took suchprecautions for hidden and unacknowledged sins,imaginethosehe took for obviousfaulm.Observehow he conscientiousiy puts into practicethe

C A T E C H U N IEN S words of the AposdefPaul]: "And vou, fathers, do not provoke vour children to rvrath, but bring them up in the training and admonition of the Lord" [Ephesians6:4]. This is to har-ecare for one's children!

There is the exerciseof his paternal protection. Imagine to rvhat a level of perfection he u.anted to lead them."

rvould assuredlvnot have undertaken for him. Nor rvould He give [Job] up to perish in the temptation. . . fbecause]firebrands of enrr. rverekindled in the tempter'smind from Godi own commendations [of]ob]. But the old adversary,when he fails to discoveran1.evil of which he might accuseus, seeksto turn even our good points into evil and [ifhe is] beatenon rvorks, [he] looks through our rvords for a subject of accusation. And u'hen he fails also to find in our words grounds for accusation,he strir.esto blacken the purpose ofthe heart, as though our good deeds did not come of a good mind and ought not, on that account, to be reckoned good in the eyesoF rhe Judge.

For becausehe seesthe fruit of the tree to be good even in the heat, he seek, as it lvere, to set a worm ar its root."

"Haue you not put a fence around him and his houseand all that he has, on euery side?"(l:10).

Saint John Chrvsoston-rpoints out: "Have r.ou noriced rhat even the devil knorvs perfectly'well that all Jobt securiq. comes from God?" The same goes for power as well, as Saint John of Damaskos states about the demons: "Thev have no power or srrengrh against anvone, unlessthis is permitted bv the dispensationof God, o. i .

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Saint Cvprian of Carthage adds: "No'"v power is given againsrus in nvo modes: either for punishment u,hen rve sin, or for glorv r,vhenwe are proved, as we seervasdone in Job." "But stretclt out your hand now, and touch all that he hat, and he tuill curseyou to yourface," The Lord said to Satan, "Wry uell, all that he has is in your potuer; only do not snetc/t out your hand against him!" So Satan wetzt outf"om the presence of the Lord ( 1:11-12).

STUDYEXERCISE Readverses 6-12above again.

Thefollowingexercise shouldhelpyou understand them more deeply.

1. Sainr Gregory the Great tells us that "the sons of God" are the angels.After readingPsalm34:7, Daniel 7: 10, Mattherv I 8 : 10, and Hebrews l:14, describesomerhing about the function oFangels.

2. Vhy would God, tX&o knows al1things, ask Satan where he came from but nor pur the same question to the other angels?

3. What did Satan mean by his responsein verse7?

4. \Who testifiesto Job'scharacter?\Whatt the significance?

Furthermore, Job practiced stewardship both in acquiring and in using his possessions.

What happened to him, thereforehappened to a blamelessman. Many of us may have had the experienceof being maligned for something we did not even think of doing.

-Ve can identift with Job, who like Christ, endured to the end praising God. Then Satan answercd the Lord" "DoesJob fear Godfor nothing?" (1:9).

How do we understand these trials?According to Saint Gregory the Creat: "The devil proposed a contesr not with Job but with God . . .

Job being ser berween rhem as rhe subject of that conresr . . . and unlessGod had known that he rvould continue in his uprightness,He

5.Compare the rone of Satan's remarks in with the serpenrtin Genesis3:1-5.

verses 9-11

6. In verse 12, who has the power?

7. \X&o has power over life and death?

This article is excerpted from Wisdom. Let us Attend: Job, the Fathersand the Old Testament,andfom 1 1 Lessonson The Book of Job as Thught by the Church and the Holy Fathers, currentbl pending publication.

Praxis

THT-TT-N COMMANDMT-NTS Aliki Los

ost Orthodox Christians know them. Americans in generai know them. However, like everything eise in this age of moral relativiry we know them only superficially, Itt often said that they are understood more asTen Suggestionsthan asTen Commandmentsl Rea11yto know the Ten Commandments, though, is to be able to know yourself really: your faults, your weaknesses,and even your srrengths. To know the Ten Commandments is to be able to confess ro God the way He truly wants to hear us confess.

Let us take, for instance, the commandmenr "Thou shall not kill."

Certainly most of us think that we are free and clear on rhat one, yer this commandment goes deeper.To murder the spirit of another is aiso killing. To do anything intenriona,lly rhar may devasrate another, causing physical, emotional, or spiritual iliness, is breaking this commandment. This would include malicious gossip or deliberate acts to hurt someone, to "fix" someone, or to show someone up.

'We often associatethese behaviors with teenagers,yet, it is alarming how many adults allow themselves to be carried away with negative emotions and to engagein destructive behavior.

"Do not covet thy neighbor'sgoods" is another commandment often overlooked and widely misundersrood. To cover is in essenceto be so jealous that you want to take something for yourself that the other person has.This can be a bofiend or girlfriend, husband or wife, a job, a position or title, a lifestyle, or material goods. I even know of bizarre examples in which a person's relatives were coveted! Rather than compete in a healthy manner in order to attain the same rype of things, the person who coversmight try to manipulate, exclude, undercut, belittle, and/or control others. 'il{hat an offense it must be to our Lord not ro acknowledge His care and be thankful to Him, -W{hohas given each and everyone of us different gifts and blessings, but instead to be jealous. \il/hat an offense it must be to God, lJZho has given everyone free will ro pursue or attain what she or he wants, for some to try to control others in order to hold them down! it is mind-boggling to think that great wars of 48

independence have been fought all across the world throughout history in order to trample upon oppression, and yet some think nothing of oppressingand controlling Chrisdan brothers and sisters.

"Do not bear false witness" doesnt simply mean do not lie under oath if you are ever called to testiry in courr. Ir also means do not slander, deceive, or create false impressions about another-periodl "Do not worship graven images" does not mean that if you are not worshiping trees or golden pillars, you are okay. In fact, we should heed this commandment in our hearts and souls especially toda,v,for money and successwhen not put in right perspective are also graven images or idols. Granted, the pursuit of money and successis an intrinsic part the American way of life and contributes to all the good we do; however, it is the love of these, a love that takes precedent over our love for God and His truths that breaks this commandment.

V{hen we love and respect xn61hs1-\Mhsther a celebriry sports star, or businessperson-on account of money and success,and not for what that person does with such blessings, then we should evaluate ourselvesby this commandment.

In order to call ourselves truly Orthodox Christians, we must ponder all the commandments in ail of their meaning and try to follow them. Without obeying them, we cannot be in Godt grace.

The commandments are basic and absolutes.They teach us right from wrong, something that is sorely needed in sociery.The world around is confusing to us and our children: for example, the phrase God-fearing, meaning "moral and decent," is now outdated and misunderstood, Instead we speak of the "Me Generation" and use its psycho-babble to promote selfishness, self-esteem, and needs-satisfaction.The result is limited regard for others. Owning up to wrongdoing is almost extinct since every hurt inflicted upon another can be rationalized away. The simple, profoundly Christian, civil words "I am sorry" almost do not exist any longer.

That is why the Ten Commandments, along with the teachings of our Lord Jesus and the truths of our Church, are more important today than ever before.

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