January 2002
Volume 3 Special Edition Issue 1 Overcoming Tradegy
$4.95
F ROM T HE
MARTYRS Blessed and noble, indeed, are all the martyrdoms that have taken place according to God’s will; for we ought to be very reverent in ascribing to God power over all things. For who would not admire their nobility and patient endurance and love of their Master? Some of them, so torn by scourging that the anatomy of their flesh was visible as far as the inner veins and arteries, endured with such patience that even the bystanders took pity and wept; others achieved such heroism that not one of them uttered a cry or a groan, thus showing all of us that at the very hour of their tortures the most noble martyrs of Christ were no longer in the flesh, but rather that the Lord stood by them and conversed with them. And giving themselves over to the grace of Christ they despised the tortures of this world, purchasing for themselves in the space of one hour the life eternal.
Ought not the Christian, who looks for eternal peace and joy in heaven, to bear courageously and joyfully all sorrows, labor, sickness, injustice, everything unpleasant, here? Indeed he ought. Otherwise, what would be the meaning of future rest and peace? What peace and rest shall there be for him who has already had his peace and rest here, without enduring anything? Where would God’s justice be? We must through much tribulation enter into the kingdom of God. St. John of Kronstadt My Life In Christ
My desire has been crucified and there burns in me no passion for material things. There is living water in me, which speaks and says inside me, "Come to the Father." I take no delight in corruptible food or in the dainties of this life. What I want is God’s bread, which is the flesh of Christ, who came from David’s line; and for drink I want his blood: an immortal love feast indeed! I do not want to live any more on a human plane. And so it shall be, if you want it to. Want it to, so that you will be wanted! St. Ignatius, Bishop of Antioch Letter to the Romans
If the Lord has left us ignorant of the ordering of many things in this world, then it means it is not necessary for us to know: we cannot compass all creation with our minds. But the Creator Himself of heaven and earth and every created thing gives us to know Him in the Holy Spirit. In this same Holy Spirit we know the Mother of God, the Angels and Saints, and our spirit burns with love for them. But he who will not love his enemies cannot come to know the lord and the sweetness of the Holy Spirit. The Holy Spirit teaches us to love our enemies, so that the soul pities them as if they were her own children. There are people who desire the destruction, the torment in hell-fire, of their enemies, or of the enemies of the Church. They think like that because they have not learnt from the Holy Spirit the love of God, for he who has learnt the love of God will shed tears for the whole world. Staretz Silouan Wisdom From Mount Athos
St. Polycarp of Smyrna The Martyrdom of Polycarp
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P R A X I S
letter to the CHILDREN October 16, 2001 My Beloved Youth, This past month has been a difficult time in the life of our cities and nation. Many people, old and young, are sad, frightened, and confused because of what happened on September 11th. The tragic events of this day have affected many lives, including our own, as well as the lives of people all over the world. In this time when you are asking yourselves questions about the future, when you are thinking about important issues such as good and evil, life and death, when you are considering the function and necessity of your faith in God, I want to reassure you that our loving Lord is among us and with each one of us as our protector and our comforter. This presence of the Resurrected Christ in our lives is confirmed on a daily basis in the prayer, worship, and ministry of the Church. It is also shown in the lives of Christians as they reveal the life-giving power of God through acts of love and service. This is why it is so important that now, throughout your life, and certainly in the most difficult and challenging moments, you seek truth and peace through prayer and by gathering with other Orthodox Christians for worship, teaching, and discussion. In their great love for you, your priests, your youth directors and advisors, and your teachers want to help you think clearly, discuss properly, and pray intensely during this critical time. It is also important that you pray together with your family and discuss the issues that are of concern to you, especially after September 11th. Through the acts of kindness and generosity you have seen in the weeks following this tragedy, you know that the bonds of love are essential in preserving life and giving hope. Thus, I pray that you will be strengthened by the love of your family, through your compassion for the needs of others, and by the presence of our Heavenly Father who lovingly embraces you. As you are both the present and the future of our parishes, cities, and nation you can be an example to all “in word, in conduct, in love, in spirit, in faith, and in purity” (I Timothy 4:12). I want you to know that many people care about you, and first of all the Bishops of our Church in America. We all care deeply about your well-being, your future, and your happiness. Most importantly, always be assured that our loving Lord Jesus Christ will be with you and take care of you no matter what happens. My fervent prayers and the rich blessings of our Heavenly Father are with you.
With paternal love in Christ,
† DEMETRIOS Archbishop of America
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P R A X I S
To All The Clergy OF THE
HOLY ORTHODOX
Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all consolation, who consoles us in our affliction, so that we may be able to console those who are in any affliction with the consolation which we ourselves are consoled by God. (2 Cor. 1:3-4). In the spirit of these God-inspired words of St. Paul, we address this letter to you in this time of great affliction. As we are all painfully aware, our nation has experienced one of the most difficult days in its history. The death of over 5,000 of our fellow citizens and citizens of over 80 other countries on September 11th, 2001 is a profound tragedy which will be forever etched in our memories. For many of us, the violent events of that day have deep personal consequences which will endure throughout this life. The families and friends of the victims are also themselves innocent victims and are grieving over the loss of their loved ones. The consequences of terrorism in New York, Washington, and Shanksville will continue to affect each of us and our national life in the days, the months and the years ahead, and will cause many questions to trouble our souls. As Orthodox Christians, we have the resources available to provide answers for our own souls and to strengthen those around us. Putting our trust in the God of love and hope and reconciliation, we receive comfort in knowing that the risen Christ has overcome death and that the Evil One does not have the final word. God has the final word, and He is always with us. Yes, God is always with us in both our joys and in our sorrows. Resting in God’s love we can share the strength that this brings us with those who are troubled and even terrified by the threat of evil. Confronted by this evil, we have been overwhelmed by the example of the good men and women who have put themselves at risk to save, to protect, and to heal the lives of others. Think of the fire-fighters, police, clergy, counselors, doctors, nurses, emergency medical personnel and others who placed their own lives in jeopardy. Indeed, we now know that many knowingly gave their lives to save the lives of their fellow citizens. Their sacrifice reminds us of the words of our Lord: No one has greater love than this, to lay down one’s life for one's s friends. (John 15:13) We can also point to the profound generosity, both spiritual and material, which Americans have shown in response to overwhelming human grief, suffering and need. As Orthodox hierarchs, we are acutely mindful that we are mandated by our theological vision, our spiritual convictions, and our pastoral duties to look deeply into the meaning of the challenges faced by our government and our political leaders and representatives. We believe that the United States and the international community must seek the moral and political wisdom to build a world in which justice and tolerance and peace are established. All the disenfranchised and impoverished people of the world, the same opportunities we have for a good and productive life. For our part, the response to all fear must be our continued growth in the love of God and one another. To work for justice, tolerance, and peace will give testimony to the overcoming of fear. We must continue to pray and care for one another, to be compassionate and generous. We must give thanks to God, Father, Son and Holy Spirit, who comforts us in our times of difficulties and strengthens us with his love. We must trust in Him who is the help of the helpless, the hope of the hopeless, the Savior of those cast about, the haven of those who are lost, and the physician of our souls and bodies. (Liturgy of St. Basil)
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and Laity CHURCH
THROUGHOUT
AMERICA,
Let us continue to remember in our prayers those who died on September 11, 2001. May our good and loving Lord grant rest to the innocent victims in a place of light and a place of peace, and may their memory be eternal. We ask that our parish priests offer memorial prayers on October 21, 2001 to remember those who lost their lives as victims of the terrorist attacks, and as courageous and self-sacrificial rescue workers. Remembering the God of consolation, may we offer the families and friends who have lost loved ones comfort in this time of sorrow. Remembering the God of healing, may we enable those who have been wounded whether in body or in spirit to find strength and assistance. Remembering the God of compassion, may we be compassionate to one another in our affliction. To offer consolation, healing and compassion, each one of us needs to make time available to be with those in need. Let us be especially concerned with the well-being of our children and young people during these uncertain times. As they seek greater security and care, may we respond to them as loving parents, teachers, counselors and priests. May all our public servants, and those who protect us and defend us in the military, be blessed with prudence and courage both now and in the days ahead. As Orthodox Christians and as citizens of this nation, we are challenged to reassert our dependency upon God who is the source of life and happiness; to reaffirm our relationships with one another as well as our devotion to the common good of our neighborhood, our city and our nation; to renew our commitment to the essential values of this country. May we all receive from the Father of all mercy and the God of consolation the strength and the wisdom to meet the challenges and needs of the days to come. To Christ our Lord be glory, together with his eternal Father and the all holy, good, and life-creating Spirit, now and forever. Amen † Archbishop Demetrios, Chairman
† Metropolitan Theodosius
Greek Orthodox Archdiocese of America
Orthodox Church in America
† Metropolitan Philip, Vice Chairman
† Metropolitan Joseph, Locum Tenes
Antiochian Orthodox Christian
Romanian Orthodox Archdiocese in America & Canada
Archdiocese of North America † Metropolitan Joseph, Secretary
† Metropolitan Christopher
Bulgarian Eastern Orthodox Church
Serbian Orthodox Church in the US & Canada
† Metropolitan Nicholas, Treasurer
† Metropolitan Constantine
American Carpatho-Russian Orthodox
Ukrainian Orthodox Church of USA
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P R A X I S
Dear Reader Dear Reader:
“And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed.” Exodus 17:11 The horrific events of September 11, 2001 occurred during an important liturgical cycle of the Orthodox Church. The terrorist attacks on the World Trade Center and the Pentagon were sandwiched between the Sunday before and the Sunday after the Great Feast of the Elevation of the Holy Cross. The aftermath of this event left our Country knee deep in a rubble-filled valley of despair between the twin peeks of an Orthodox liturgical celebration! The hymnology of the Feast of the Elevation of the Holy Cross has much to teach us concerning earthly as well as spiritual conflicts. Like a soothing melody descending from the high mountains, the hymns of the Church provide the unction that our tormented bodies and souls urgently require. One hymn in particular makes reference to a fascinating Old Testament battle between the nation of Israel and the forces of Amalek – the personification of evil. According to the Old Testament narrative to which the hymn details, the armies of Israel and Amalek once battled in a valley. High above the conflict stood Moses whose out-stretched arms held up his God-inspired staff. On each side of Moses stood Aaron and Hur. As long as the soldiers of Israel continued to look up and see Moses’ cross-like figure they were empowered and prevailed over their enemy. However, whenever Moses’ arms started to fall to his side because of fatigue and the weight of his staff, the opposing army began to triumph. Consequently, Aaron and Hur respectively provided assistance to Moses by holding up his out-stretched arms until the conclusion of the battle. The struggle against terrorism is not new. Since the time of our progenitors, the forces of chaos have always disregarded the value of life and waged war against order and freedom. In our attempt to prevail against such evil intensity, however, our gaze should remain upward – focused on the Holy Cross – which once held the selfsupported and out-stretched arms of Christ. Ours, insists Saint Paul, is not limited to earthly conquests but against ethereal principalities and powers (Eph. 6:12)! Today’s contemporary valley finds both young and old wrestling with the forces of fear, sorrow, anger, revenge and pain. Together with doubt, these brawny uncertainties comprise the modern regiments of Amalek. As we search for healing and the wisdom to avoid future attacks we would be well advised to likewise heed the counsel of the Holy Fathers who have always warned that spiritual battles are more dangerous than their physical counterparts. The articles and essays in this special issue of PRAXIS focus on the spiritual aftermath of September 11th – the most precarious valley we now find ourselves in. The intent of the authors and theologians is to focus our attention on the Holy Cross of Christ and not on our own military, political our economic prowess. Mastery against such forces of evil is not the result of strategic might in contemporary theaters of battle. As the hymnology of the Feast of the Elevation of the Holy Cross suggests, true victory must center on the strength of the Lord. To be certain, we must do our part! But in the end, we must look up to the Lord!
In Christ,
Father Frank 6
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Pastoral Reflection
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Metropolitan Anthony of the Dardanelles
Being Present for Children in Tragedy and Trauma John T. Chirban Ph.D.
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A Catechism for National Tragedy: Looking to the Psalter for Spiritual Reconstruction
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Rev. Dr. Frank Marangos
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The Vision of an Owl
Metropolitan Isaiah of Proikonisos
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Rev. Dr. John Chryssavgis
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Christians in Crisis
The Events of September 11, 2001 and What They Portend Let Light Shine Out of Darkness Rev. Fr. Angelo Artemas
REFLECTIONS
Rev. Fr. Antony Hughes
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The Deep, the Darkness and the Spirit of God: An Essay for Discussion
Repentance: A Door to Freedom and Joy Albert S. Rossi Ph.D.
Rev. Dr. Eugen J. Pentiuc
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Overcoming Evil with Good
Reconciliation of Peoples Rev. Dr. George Papademetriou
Rev. Dr. Theodore Stylianopoulos
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Intensifying Liturgical Prayer in the Wake of Tragedy Rev. Fr. Stylianos Muksuris
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Thinking About Peace and War as Orthodox Christians Rev. Dr. Stanley S. Harakas
Why Are You Downcast, O My Soul? Lisa Boston
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Superman, If Only You Had Been There Presvytera Lisa Metropoulos
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The Ethics of September 11th Lia Lewis
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Redrawing Roadmaps Peter Bouteneff Ph.D.
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PASTORAL REFLECTION OF HIS EMINENCE METROPOLITAN ANTHONY
METROPOLITAN ANTHONY OF THE DARDANELLES BISHOP OF SAN FRANCISCO
September 13, 2001 Eve of the Feast of the Holy Cross
Lifted high upon the Cross, O master, with Thyself Thou hast raised up Adam and the whole of fallen nature.
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TO ALL THE CLERGY AND FAITHFUL OF THE DIOCESE OF SAN FRANCISCO: On Tuesday, September 11, 2001, the tranquility of our nation was shattered by a series of devastating terrorist attacks. We approach the celebration of the Feast of the Holy Cross still struggling to come to grips with the dreadful scope of this tragedy. Yet I am convinced that the only possible response which the Church can offer to the many disturbing questions raised by this incident is the Cross itself, for it is only in the Cross that the mystery of suffering and evil are resolved and transformed within the mystery of the Resurrection. In the Cross of Christ, we are confronted with suffering in all its depth of horror, epitomized in our Lord’s anguished cry, Eli, Eli, lama sabachthani, “My God, My God, why have You forsaken Me?” Tuesday’s traumatic events were experienced by many as a kind of eclipse of the divine presence, an apparent suspension of God’s loving activity in the world. To use an expression of Metropolitan Anthony Bloom, the world at that moment ceased to be “God-colored,” as our eyes filled with scenes of unimaginable terror, pain, and death. In the face of such horrific events, we find ourselves groping for answers, for some explanation of how such a tragedy could have occurred. Yet in the Cross we discover a God who suffers with us and for
us, and who thus makes our suffering the very context for an event of communion with Himself. As one of the hymns of Holy Friday states, God enters into the human condition by becoming “the One who suffers and cosuffers with humanity” (Fourth Antiphon, Orthros of Holy Friday). In the Cross we also encounter the mystery of evil, of creation’s rebellion against the Creator. On the Cross, evil bursts forth in all its malice, all its violence, all its lifeannihilating force. But evil is defeated and emptied of its power, not by virtue of superior force, but rather through the divine kenosis, through a free outpouring of love whereby Christ “empties Himself” (Phil 2:7) on behalf of suffering humanity. In light of Tuesday’s attacks, there are some who have begun to clamor for vengeance, for retribution, for a justice which exacts “an eye for an eye and a tooth for a tooth.” As a nation, however, we must take care not to stage a hasty show of force in a rash attempt to reassert our perceived dominance in the global arena. Let us remember the words of the Lord: “Vengeance is mine; I will repay” (Rom. 12:19). The strength of our nation lies not in the superiority of armaments or raw military might. Our true strength was rather demonstrated on Tuesday by those who,
heedless of their own safety, plunged into the inferno to rescue their fellow human beings. The strength of our nation lies in those who give blood, volunteer in hospitals, aid those who are wounded and comfort those who mourn. The Cross teaches us that it is through acts of love and selflessness that the power of evil is overcome; as St. Paul writes, we must “overcome evil with good” (Rom. 12:21). Finally, in the Cross we come face to face with the mystery and power of the Resurrection. Formerly an instrument of suffering and death, the Cross has been transformed into a symbol of triumph and a pledge of a new age in which “there shall be no more death, neither sorrow, nor sighing, and no more pain, for the former things have all passed away” (Rev. 21:4). In the Orthodox Church, the Cross is never separated or considered apart from the Resurrection; this is why in the Divine Liturgy of the Feast of the Holy Cross, we sing at the Trisagion hymn, “We venerate your Cross, O Christ, and we glorify your Holy Resurrection.” Moreover,
the Cross with its four branches prefigures that future era in which every tribe and nation shall be gathered together from the four ends of the earth into the Kingdom of God (cf. Mt. 24:31), wherein all human enmity shall cease and peace shall reign forever. As one of the hymns of the Vespers states, “through the Cross Christ has united in one that which was formerly divided.” Therefore, my beloved, “let us embrace the Cross in faith with hearts and lips” (kekragarion of the Holy Cross) as support for our weakness, healing for our wounds, and comfort for our sorrow. Let us take tomorrow’s period of fasting as a day of solemn remembrance and prayer for all those who have been affected by this catastrophe, for those who have been wounded or lost loved ones, and for the souls of those who have perished. Let us rally around the Cross as a standard of hope, confident that the power of
good is greater than that of evil, that the power of love is stronger than that of hate, and that the power of the Resurrection has vanquished and shall vanquish all the powers of fear, of division, and of death.
Paternally,
† Metropolitan Anthony of the Dardanelles
Bishop of San Francisco
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P R A X I S
A Catechism for National Tragedy Looking to the Psalter for Spiritual Reconstruction REV. DR. FRANK MARANGOS
“Exalt the LORD our God And worship at His holy hill, For holy is the LORD our God.” Psalm 99:9 With the Psalmist, O Master, do we now behold the footstool on which Thine undefiled feet rested, Thy precious Cross, exalted this day with love.
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I will never forget the mid-morning image of New York that was broadcast on live television during the very minutes that two hijacked planes crashed into the World Trade Towers. Then, without warning, the towers came crumbling down upon themselves, crushing thousands. People were running in all directions trying desperately to out-run the smoke and debris that seemed to stalk them like a hungry predator. As the dust was still settling a New York couple was standing at the corner of a chaos-filled intersection frantically attempting to wave down a taxi that would shuttle them to safety. This image still lingers in my mind. An image of vulnerability representing the condition of mankind itself . . . humanity standing on the precarious intersection of a new world . . . a world characterized by terror, and uncertainty! A nation in need of spiritual as well as physical reconstruction! The tragic scene reminds me of a sermon illustration concerning a father who unfortunately knocked his seven-year old son’s completed puzzle of the United Sates to the floor. “I am so sorry,” he assured his son, “it must have taken you a long time to complete it!” “Oh, no!” exclaimed the little boy. “There was a picture of a man on the other side. Once I put the man together, the United Sates came together as well!”
In many ways, the same is true of our nation! On September 11, 2001 the powerful image of the United Sates was shattered. The icon of our nation came tumbling down like huge jig-saw puzzle pieces. A month later, the image of bulldowsers shifting through the rubble reflect our need to rebuild, re-construct – resurrect our spiritual as well as financial, military and political towers. However, like the puzzle in the sermon illustration, in order to reconstruct our nation, it is prudent to first reconstruct ourselves. What does the 99th psalm have to say to a nation preparing to rebuild its icons of political, economic and military power? What, if anything, does the 99th hymn of the Psalter have to offer the contemporary man and woman standing at the intersection of a national tragedy? Rather than search the contemporary highways for the taxis of secular philosophies, technology, economic devices and politics to speed us to apparent safety, the Orthodox Christian would do well to pause and reflect upon the wisdom that is found in the timeless hymns of the Psalter. If we are to rebuild our nation we must first look to rebuilding our spiritual foundations. What exactly is the Psalter and how are we to approach its message? Saint Hippolytos refers to the Psalms as that which contain
“the new doctrine after the Law given by Moses.” As such, he insists that this “new law is the mode of worship of God by hymns and acclamations.” Saint Jerome refers to the Psalter as a “stately mansion with many magnificent rooms.” Consequently, he insists that if the faithful are to experience the splendor of the psalms they must, “enter with the right key.” The Psalter affords the faithful a blueprint for spiritual reconstruction, namely the framework of confession, repentance and worship. Like Hippolytos, Jerome suggests that the “great key” that alone unlocks the door to the mansion of the psalms is “the law of worship.” It should not come as a big surprise therefore to note that the Psalms are an important component of Orthodox worship. The Psalter generally contains hymns of praise, prayers for assistance and songs of repentance and faith. Not only are the psalms considered hymns but also a university of faith as they contain critical lessons of spiritual life. The psalms are often referred to as the “hymnbook of the second temple.” This designation refers to the use of the Psalter in the Judaic worship services of the temple of Jerusalem which was rebuilt in the fifth century B.C. by the prophet Ezra. Jerome suggests that like the temple that was once destroyed because of national pride and spiritual disobedience, the soul of a Christian is often captured and destroyed in a similar fashion. As such, the Psalter is used within Orthodox worship in order to instruct as to the manner of our spiritual re-construction! The 99th Psalm is about such spiritual reconstruction . . . a reconstruction that must begin with the re-constitution of the very government of our souls! The psalm is therefore a hymn that extols the government of God. Not as we view government, but, as it really is! The all embracing lesson of Psalm 99 is found in the opening phrase: “The Lord reigns.” While numerous governments have historically been preoccupied with regional as well as with global dominance, the wisdom of Holy Scripture is right in emphasizing that ultimately, it is GOD WHO RULES and NOT man! As such, standing at the corner of the national tragedy looking upon a multiton smoking pile of jig-saw puzzle pieces, mankind would benefit from adhering to the three lessons that Psalm 99 outlines, namely, the extent, nature and proper response to God’s sovereignty. I. God’s government, His lordship, extends to all. As a result, the sovereignty of God’s rule is repeated three times in Psalm 99. He is
Lord of the nations, Lord of His people, and Lord of the individual. From the perspective of the one who authored this psalm, the Lord who rules is, therefore, the ONE who rescued His people out of the slavery of Egypt. He is the same ONE who sent His beloved Son to rescue the family of mankind from the eternal effects of sin and death. It is this God who rules, who “sits enthroned between the cherubim,” . . . a reference to the mercy seat on the top of the Ark of the Covenant which was flanked by two angels. From the perspective of Ezra who rebuilt the Temple of Jerusalem after its distraction by the Babylonians, the enthronement of God is an important fact. While David is concerned with the manner in which God redeemed His people from Egyptian bondage, Ezra is focused on Israel’s exodus from Babylonian captivity. While David is concerned with the construction of the first temple, Ezra is focused on its reconstruction. Although the temple was rebuilt, the second temple lacked one striking comparison with the original temple built by Solomon, David’s son. The second Temple lacked the ark of the covenant! Whether it had been destroyed with the original Temple or carried off by enemy forces, the ark of Moses, which contained the tablets of the law and the manna, was never found again. For Orthodox Christians, the Theotokos (a name for the Virgin Mary meaning “God Bearer”), the one who was presented into the Temple at the age of three and finally gave birth to Jesus, represents the New Ark! She, then, is the Ark upon which the Lord sits! This is why her icon (the Platytera) is located on the eastern-most apse of Orthodox sanctuaries as she contained the Eternal Word and Manna. This is why Jesus is often depicted as sitting in her lap! Because He alone reigns, He is sovereign, He is King! II. Apart from the nations and His chosen people, the nature of God’s sovereignty is not to be found in temples made of stone but rather in the hearts and souls of the faithful . . . in the individual! “The man who pursues a treasury of spiritual knowledge,” insists Jerome, “is the throne of God.” As such, apart from describing the extent of God’s government Psalm 99 challenges us to acknowledge the nature of His sovereignty by adhering to the patristic admonition to extol His glory with “holy words and holy works.” According to Saint Gregory of Nyssa the 99th psalm “extols God’s glory.” It is a psalm that “emphasizes worship rather than knowledge, that is, the poverty of mind in comparison to the incomprehensibility of God.”
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Referring to the use of this psalm in Judaic temple worship, Saint Jerome likewise suggests that the “footstool of God” refers to the soul of the believer. “Happy is the man,” he insists, “in whom Jesus sets His foot every day.”
study of scripture can become “sheer vanity.” If we desire to properly understand, honor and respect His Holy Word we must therefore remain obedient to the comprehensive rule of worship that government demands!
In Old Testament terms, Zion, the Temple, the city of Jerusalem is the seat of God’s government. According to Orthodox theology, however, the city of Jerusalem is merely a shadow of its heavenly counterpart! If the Lord is King, if He is sovereign, if we truly live our lives under His government, then Christ Jesus must sit upon the Throne of our hearts and souls! Although it is often times misunderstood, we should come to acknowledge the eternal truth that Christ did not come to destroy and rebuild the temple in Jerusalem. Rather, He came to rebuild and redeem the sanctuary of the inner city found within! Today, He is interested in resurrecting the inner twintowers of humility and love! The government of God is therefore best understood on three inter-related levels: (a) to the nations (Cosmos), (b) to His people (Church) and, finally (c) to the individual (Christian). As we then stand on the street-corner of a national tragedy lamenting the need to reconstruct our national symbols the question that the 99th psalm of David confronts us with is this: Who governs the tower of our inner temple?
III. Having accepted the extent and the nature of God’s sovereignty, the 99th Psalm suggests that praise and worship is the proper response to His government. We are instructed three times (v. 3; v. 5; v.9) to “exalt the Lord our God and worship at His footstool.” The psalmist insists that the reason for such a response is the “holiness” of God. Worship is, in the end, the true purpose of life. It is based on the extent and nature of God’s government. It is the acknowledgment of our submission to His will and rule in our lives. It is the only means of spiritual as well as national reconstruction!
Psalm 99 describes five characteristics that belong to the nature of God’s government. The Lord rules with: (a) might (v. 3-4), (b) justice (v. 4), (c) His word (v. 7), (d) mercy (v. 8) , and (e) discipline (v. 8). Although space does not permit a comprehensive examination of each characteristic of His sovereignty, I would be remiss not to underscore the emphasis the psalmist places on the study and adherence to God’s word. The psalmist asserts that Moses, Aaron and Samuel “called on the Lord and He answered them” (v. 7). He insists that God answered them “from the pillar of a cloud” (v. 7). The catechism that the 99th psalm offers the soul of our tragedy stricken nation is clear: Emulate the priestly and prophetic examples of Moses, Aaron and Samuel. In other words, it is only through worship and prayer that mankind can properly understand (study) God’s Word! Saint Gregory of Nyssa warns that without humble prayer as its foundational motivation our
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The collapse of America’s symbols of economic, political and military security should find Orthodox Christians concerned with much more than the physical reconstruction of these institutional puzzle pieces. Although such rebuilding is important, I can think of no greater catechism for the family of mankind to reflect upon after our recent experience of crisis, than the issue of lordship. “Who is the master of our lives? Who is Lord and King? Who sits on the throne of our heart?” True and lasting security belongs to those who acknowledge God’s sovereignty and worship at His footstool. While Americans look to the morning taxies of might, politics, economics and technology to take it safely into an uncertain future, Orthodox faithful should nonetheless seek to follow the advice of the 99th Psalm, a hymn that acknowledges that spiritual safety is a consequence of rebuilding the person prior to the nation! The catechism of national tragedy should begin with a re-examination of our relationship with the true Lord and King . . . our Savior, Jesus Christ! Rev. Dr. Frank Marangos is Director of the Department of Religious Education of the Greek Orthodox Archdiocese of America. He can be reached at frfrank@goarch.org.
THE VISION OF AN
OWL
REV. DR. JOHN CHRYSSAVGIS*
To date, I have been apprehensive about commenting on the events that marked the last weeks and that no doubt will shape our history in years to come. I have felt uneasy about reflecting prematurely or conventionally, even impersonally. How many of us were quick to state a religious perspective or the Orthodox Christian “take” of September 11th? How many of us still remember the names of those directly affected? I have felt uncomfortable about identifying with the certainty of those who sought to pinpoint with precision the mystical absence of God or the palpable presence of evil. Certainly, God was visible in people’s response to the tragedy, even if we cannot make sense of the meaning of it all. Yet this is not the time for words, however beautifully or sincerely phrased. It is not an occasion for theological speculation but rather for silent meditation. In any case, all of our words remain ineffective and insufficient before the immensity of the tragedy. As T. S. Eliot once wrote: “Humankind cannot bear very much reality.” Evil itself is a mystery, a puzzle, not easy to bear or to comprehend. From an Orthodox perspective, there are three spiritual dimensions that might help put some of the pieces of this puzzle together. Those who witnessed the crashing of the twin World Trade Center towers described the first sound immediately after the collapse as being the sound of silence, a deafening stillness and void that were far louder and greater than any words could ever articulate. It is a sound that still characterizes and echoes in the somber site. No word can make sense unless it comes out of the depth of such silence. This silence is the center of our heart, the place where we know God and where we confess that God exists. It is the language they speak in heaven. Those who experienced “Ground Zero” – now almost a sacred name for a hallowed shrine – described the appearance two days later of a powerful image, the icon of the cross. We have all seen photos of the 20-foot cross, made of steel girders, that was found standing upright in the basement of Building Six. For Christians, the cross is the ultimate word and mystery. It is the center of our existence, the most eloquent expression of God’s word, the most articulate definition of God’s love. The cross is an icon of hope, an image that holds together and transforms all the tears and the sorrow, all the confusion and the anger, all the sinfulness and even the evil, every fear and form of terror. I will always retain in my heart a photograph in the Orthodox Observer. It is an image of the power of prayer, conveyed in a scene depicting His Eminence Archbishop Demetrios praying over an Episcopalian military chaplain who had requested his blessing. Yet the photograph declares a truth far more profound. A closer glance reveals the Archbishop too in a posture of prayer. He is not in fact praying over but praying with the chaplain. He is not conferring a blessing but actually invoking a blessing upon them both. He is not offering something to the man on his knees but standing as if about to receive something from above. The reality is that, when we have reached the “ground zero” of our life, then we know without a shadow of a doubt that God Himself is the very ground of our being. There is no definition of human life outside of God. And when we understand that truth, we recognize that His light is far stronger than any darkness in our hearts and in our world. We then realize that, for some mysterious reason, God sees us more accurately when we face despair; He holds us more firmly when we feel helpless; He saves us at that very moment when we lie in total surrender to Him. He has the vision of an owl, and can see better in the stillness and darkness of the night.
The Cross of Christ is exalted today, the life-giving Wood on which was fastened in the flesh he who restores all mankind.
Rev. Dr. John Chryssavgis is a professor and Department Chair of the Religious Studies program at Holy Cross School of Theology. *Originally written for The Leader under the title “The Ground of our Being.” 13
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CHRISTIANS A SERMON GIVEN SEPTEMBER 16, 2001 REV. FR. ANTONY HUGHES
In the Name of the Father and of the Son and of the Holy Spirit. Amen. Glory to Jesus Christ! Glory forever! Come, all ye peoples, and let us venerate the blessed Wood, through which the eternal justice has been brought to pass.
The events of September 11, 2001 call to mind few other memories. Perhaps only the Japanese attack on Pearl Harbor comes close. I do not want to repeat words we have heard over and over again. I do not want to repeat the obvious, but I do want to speak as an Orthodox priest to this dire situation. What do we believe, how should we respond? First of all, we do not believe that the destruction of the twin towers of the World Trade Center, the damage done to the Pentagon, and the deaths of all those in the buildings, aircraft and on the ground were the will of God. I want to make this clear to you. God does not desire the death of anyone nor does he countenance murder, terrorism, or destruction. But, you might argue, did he not know that this would happen? Yes, of course he did. God, by definition, knows all things. Does that not mean that he necessarily willed it to be? No! Just because God knows all things does not mean that he wills all things. There is a difference between God’s knowledge and his will. How then could such a thing happen if God did not will it? Is he not in control of everything? Such a thing could happen because there are in the world people who do not will what God wills. There are people in the world who exercise their freedom to hurt others. Over this God exercises no control because he has gifted mankind with freedom, a great and terrible gift. We are not puppets in the hand of a capricious master. We are not chess pieces on a cosmic board. We are free to choose good or evil. We are free to heal or hurt, to create or destroy, to love or to hate. When we pray “thy will be done on earth as it is in heaven,” we know that for this to occur we must cooperate with God. We cannot pray that prayer honestly if we are not willing to do what God desires us to do. Our hands may become, by our own choice and by his grace, the hands of God in the world. How then, should we respond to the crisis we face as a nation? It is simple. We turn to our Lord, his words, his life, his example, and his ever-present guidance to discover what we are to do. Today’s Gospel in this week of the Holy Cross reads, “If any man would come after me, let him deny himself and take up his cross and follow me.” Be ready, at any moment, to do all you can to help, heal and comfort those around you. Love one another with greater intensity. Forgive all things to all men. There are men and women in New York now who have offered
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IN CRISIS: and are offering their lives to save others. It is believed that some of the passengers on the United flight downed in Pennsylvania died in an attempt to save others on the ground. If we are called upon to give our lives in an ultimate sacrifice or in smaller ways, then let us do so wholeheartedly and without fear. We must pray for the suffering, the afflicted, those who have lost their lives, our public servants, our government, and our enemies. This last may be difficult for us to do, but let me remind you that we have already prayed for them many times in today’s Divine Liturgy. Pray for your enemies, instructs our Lord Jesus, and do good to those who despitefully use you. It is the job of our government to protect us, so searching for the perpetrators and bringing them to justice is proper. Actions have consequences that do not mitigate forgiveness. Still we must always remember that for us Christians our Lord has set no boundaries on love and forgiveness. At the same time we know that the solution to terrorism will demand more than military might. The Lord tells us that after the demons have been expelled from a house it
must be cleaned and swept and filled with good so that the demon with his friends in tow do not return. We cannot wipe out the terrorists and expect them not to be replaced unless the oppression and poverty from which they rise is not addressed. The swamp must be drained. It is time to put an end to the suffering of people everywhere. Pray that our government will exert its strength to bring real justice for all. It is time to bring our wealth and power to bear on the unimaginably desperate conditions that have helped to give birth to the unspeakable actions we have witnessed. Desperation is the constant companion of millions of people around the world. Our fight against terrorism needs to be both just and compassionate to be effective. Nothing could ever justify the horrendous actions of the terrorists, but let America take this opportunity to root out of herself any and every hypocrisy so that she may bravely face the evil she must face with justice, goodness, and truth.
Remember the words of Christ when he said, “Greater love has no man than this: that he lay down his life for his friends.” The Lord calls us to “weep with those who weep.” But if you weep, then turn your tears into action and bring comfort as well. Reach out to the soldiers, policemen, firemen, other public servants, and your family, friends, and neighbors around you. Don’t wait for tragedy to strike to show your appreciation and love. Dedicate yourself to healing the sick, feeding the hungry, clothing the naked, and standing side by side with the oppressed. Every moment is the time for charity. “Love one another.” Finally, we must not allow the evil that has been done to tempt us to evil. May this tragedy change us for the better. The power of God is able to transfigure even the greatest darkness. By God’s grace we shall overcome. And then our sorrow will be turned to joy. Rev. Fr. Anthony Hughes is the priest of St. Mary Antiochian Orthodox Church in Cambridge, Massachusetts.
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The Deep, the Darkness God : and the Spirit of An Essay for Discussion REV. DR. EUGEN J. PENTIUC
Moses prefigured the power of the precious Cross…for when he stretched out his arms in the form of a cross, the people became strong again.
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Introduction From Israel’s murmur in the wilderness, “Why did we not die at the Lord’s hand in Egypt, where we used to sit round the flesh pots and could eat to our heart’s content?” (Exod 16:3), to Job’s question, “Why do the wicked live on, reach old age, and grow mighty in power?” (21:7); from Jesus’ cry on the cross, “My God, my God, why have you forsaken me?” (Mt 27:46; cf. Ps 22:1), to the last “why” before the dawn without end, this is man’s first reaction to suffering. As humans we cannot avoid the interrogative adverb “why.” It has become a part of our destiny since the fall of the first couple, since the Creator’s first question addressed to an unrepentant Adam “Why did you do that?” (Gen 3:13). The fact that books such as Job and Ecclesiastes were admitted into the canon of the Bible tells that “why” questions are allowed to us. Far from being a sign of unbelief, these kind of questions are rather a token of authentic faith. As long as there is a “why” there is also a dialogue between God and man. There is room for hope and room for God’s wonders. The Holy Scripture names the Creator a “wonderful” God (cf. Judg 13:18), the One who always surprises us through his unpredictable and abundant works of compassion and love. The
psalmist confesses: “For so many marvels I thank you; a wonder am I, and all your works are wonders” (Ps 139:14). Thus as followers of Christ we may ask ourselves: “Why were innocent people’s lives cut short on September 11?” Though there may never be a satisfying answer to this troubling question but only bits and pieces of clarifying and, sometimes, confusing information, nevertheless hope and relief can be found in the Scriptures.
Scripture (Creation Narrative) The first chapter of the book of Genesis describes in a schematic way how God of Israel, the God of Exodus, created the ordered universe (“heavens and earth”) in six days. The creation begins with the light (vv. 3-4) as a principle and ends with the creation of man “in the image” of God (vv. 26-27). Prior to the creation of light in the first day, we are told that “the earth was a formless void” and that “[there was] darkness over the deep (tehom), but (conjunction u) the Spirit of God was hovering over the waters” of the deep. The darkness is depicted here more than the absence of light; it possesses a quality of its own. Though using narrative elements encountered in polytheistic myths of the
ancient near east, Genesis 1 reveals a fundamental truth: God of the creation is a powerful being who transcends time and space, whose existence is from eternity. The mythic idea of a primordial struggle with the hostile powers of chaos and darkness is, if not completely suppressed, at least marginal in the Old Testament. The narrative of creation spells out instead a feeling of calm serenity. The God of Genesis 1 reigns serenely and confidently over all his creatures. On the first day, God separated the light from the darkness (Gen 1:3f ), ascribing the dwelling place of each (Job 38:19). At creation, darkness was not eliminated but only subjected to God’s power. Yet, later Isaiah (45:7) comes with an explanation: “I form light and create (bore) darkness” within a context of pure monotheism. The participle bore may be also rendered “I can create (darkness),” namely, I am the almighty creator. The use of the verb bara “to create,” that appears with no other subject except Yahweh, the God of Israel, though does not convey expressis verbis the idea of creatio ex nihilo “creation from nothingness” (formulated for the first time in 2 Macc 7:28), makes an important theological point, namely, God is the unique subject of this creative activity. The very name of God of Israel, Yahweh “He is” or “He causes to be,” alludes to the generative capacity of God, who brings into existence things that were not before. Thus even that mysterious, ambiguous “darkness” is under God’s control and subject to his infinite power. Moreover, darkness is inferior when compared to light (Eccl 2:13); the power of darkness was diminished when God decided to include it within the framework of creation; when God placed darkness under his control, under the rule of the heavenly powers, they themselves were stripped of any mythic element (Gen 1:14). Another example of God’s power over darkness is the ninth of the Egyptian plagues. At God’s behest, Moses brings “thick darkness” over the land of Egypt (Exod 10:21f ). The author of Genesis does not say that darkness is eternal nor that God created it, that is, part of God’s plan. He says only that “there was (the verb to be should be supplied) darkness” as a
ambiguous reality. Gen 1:2f. represents a courageous view with pastoral implications of great importance. The lesson we learn from the Creation narrative is to trust God in spite of all adversities life might bring in, of all the dark spots which threaten our existence. A similar idea is found in the New Testament. Jesus was along with his apostles in a boat on the Lake of Genesareth. A windstorm begins to toss the boat. Seized with fear, the apostles awaken their Master. Jesus admonishes them: “‘Why are you afraid, you of little faith?’ Then he got up and rebuked the winds and the sea; and there was a dead calm” (Mat 8:26).
How Does Darkness Function in the Old Testament? The Old Testament often links the darkness with Sheol, the world of the dead. Darkness is a metaphor for Sheol, “He will guard the feet of his faithful ones, but the wicked will perish in darkness” (1 Sam 2:9) or “If I look for Sheol as my house, if I spread my couch in darkness” (Job 17:13). “You have plunged me to the bottom of the pit (bor), in the darkness” (Ps 88:6); here bor (a similar term to tehom “deep” found in Gen 1:2) designates the cistern as the entrance to Sheol (the underworld, cf. Rev 9:1: frear th~ abussou). God uses the deep as a tool of punishment, “When I make you a ruined city like other deserted cities, when I raise the deep against you and the ocean covers you…” (Ezek 26:19).
How Does Darkness Function in the New Testament? Darkness, a metaphor for disaster and suffering, is presented as the fate of the wicked. “They [the wicked] meet with darkness by day and grope at noonday as in the night” (Job 5:14). But darkness may be also the share of the just. Job (19:8) laments, “He [God] has walled up my way, so that I cannot pass, and he has set darkness upon my paths.” More pessimistically, Ecclesiastes (5:16) depicts the common fate of the humankind as wrapped in gloom, “All his days he spends in darkness.” God himself brings sometimes darkness upon humans, “He [God] has driven and brought me into
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darkness but not into light” (Lam 3:2). Yet the most frequent cases are those when God shines his light into darkness, opening a saving path for his people, “The people that walked in darkness have seen a great light” (Is 9:1). Ps 18:28 reads, “My God lights up my darkness.” Darkness (suffering) has a certain positivity. Speaking of Christ’s Epiphany, Jn 1:4 remarks, “Life was the light of men; and light shines in darkness, and darkness could not overpower it.” Thus darkness is still there. But the most important thing is that darkness could not overpower Christ’s light. A similar idea is found in Jn 20:20, “He [Jesus] said to them, ‘Peace be with you,’ and, after saying this, he showed them his hands and his side.” The juxtaposition of “peace” with Jesus’ showing the marks of his recent suffering alludes to the idea that peace, as is described by Jesus in Jn 14:27, comes through suffering or that his saving Passion can procure the genuine peace. The marks of Christ’s redemptive suffering are still visible while he is enthroned in heaven, “Then I saw, in the middle of the throne with its four living creatures and the circle of the elders, a Lamb standing that seemed to have been sacrificed” (Rev 5:6). This last text may be read in connection with an Old Testament messianic prophecy which places the Messiah in an eschatological setting, “And if anyone will ask him [the suffering Messiah], ‘What are those gashes on your chest?’ he will reply, ‘I got them when I was with my friends’” (Zech 13:6).
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Conclusion: A Scriptural Response to Suffering When we feel alone, rejected, and could not utter other words than “I hoped for happiness, but sorrow came; I looked for light, but there was darkness” (Job 30:26), we should trust God, the almighty Creator, who controls everything including that elusive reality called “darkness.” “The Spirit of God,” says Gen 1:2, “was hovering over the waters” of the deep, wrapped in darkness. God is in charge of all elements of the universe. “The darkness to you is not dark,” observes the Psalmist (139:12), that is, darkness cannot overpower God. We should also remember that repentance attracts God’s mercy. “They (Israel) cried out to the Lord in their distress ... he brought them out from the darkness” (Ps 107:13-14). Christ assures us of his assistance throughout our sometimes darkened journey, “I have come into the world as light, to prevent anyone who believes in me from staying in the dark any more” (Jn 12:46). Thus, we can say with prophet Micah (7:8), “Do not gloat over me, my enemy: though I have fallen, I shall rise; though I live in the darkness, the Lord is my light.” Rev. Dr. Eugen Pentiuc is a professor of Old Testament and Hebrew at Holy Cross School of Theology.
OVERCOMING EVIL WITH
GOOD
REV. DR. THEODORE STYLIANOPOULOS
In the Orthodox liturgical calendar the week of September 14, including the two Sundays preceding and following this date, are devoted to the remembrance of the Cross, a paradoxical symbol of death and life, humiliation and exaltation, suffering and hope. In honoring the Cross, Christians honor the death of Christ, on the one hand, a brutal and inhuman death visited upon the most loving and innocent person who ever lived, and on the other hand, a mystery of self-sacrifice by which God marked a decisive step in the ultimate victory over the evil forces of sin, Satan and death itself. By some unknown historical timing, during the same week America experienced another cross of horrific proportions. On a beautiful morning, two magnificent towers stood tall and gleaming, with thousands of people within them beginning their day's work. Suddenly, a plane crashes straight into one tower, penetrates it, and explodes through it with fire and black smoke forming a rough shape of a cross. Then, after a brief time, another plane plunges into the second tower with the same horrific results. Two crosses of destruction and death visited upon countless innocent people. In the history of Greek Orthodox people we know a “Black Tuesday”—when the great city of Constantinople, the queen of cities, the center of a brilliant Christian civilization was conquered and laid waste by an invading enemy. We now have a “black Tuesday' in American history—Tuesday, September 11, 2001—a day of cowardly treachery, a day of great tragedy, a day of unspeakable evil.
No sooner had the wood to Thy Cross been set up, O Christ our Lord, than the foundations of death were shaken.
Why do such things happen? Why does God allow them to happen? Where is God in all this? We do not have the luxury of knowing all the answers. But three words—freedom, evil, and choice--may help us to understand in part the tragedy we now face, a tragedy not only of America but of the human family as a whole. Human beings have been endowed with freedom to do good or evil, to be honest or deceitful, to speak the truth or to lie, to love or to hate. Freedom is the basis of human dignity and moral value. Sadly, human beings can instead follow the way of evil and hatred, the way of cruelty and killing. By abusing the gift of freedom, they inflict terrible pain and suffering on others and thus erect
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crosses of frightening dimensions. And they do these evil deeds by choice. They think about them. They plan them precisely. They carry them out with determination, evil will, and unfathomable hatred. Many ask, where is God? However, the question is not where God is but where man is. For God is always present in his creation, in human lives, and near our hearts. We call his presence the kingdom of God—eternal, everywhere present, and always ready to express itself through love and goodness, but only where desired and received. Tragically, it is humanity itself which often forgets God, departs from God, and even uses the name of God to do horrible things contrary to the very nature of God. The Bible proclaims the great truth that God is love, not hatred. “He who loves is born of God and knows God. He who does not love does not know God; for God is love” (I John 4:7-8). Strangely, both hatred and love are at work in the mystery of human suffering—hatred creates crosses, whereas love seeks to redeem them. What are we to do now? How are we to face the future from the standpoint of our Christian faith? First, we pray for the peace and repose of the souls of the innocent victims. We pray for the injured and the recovery of their health. We pray for their families and friends as they face anguish
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and sorrow. We pray for the volunteers, the policemen and firemen, the nurses and doctors, and all the rescue workers who have shown an inspiring abundance of human goodness. We pray also for the perpetrators, those who are now dead—may God forgive them—who may be inseparably bound to the hatred of hell in which they already lived. We pray for ourselves and our leaders, for strength and wisdom, as we face an entirely new future in modern life. Secondly, we must deal with evil by being alert and courageous. We want to recognize evil, be protected from it to the fullest extent possible, and hold evil doers responsible and accountable. Forgiveness is a grand Christian virtue, but it does not erase or cancel out accountability based on the rule of law and justice. If a child's bicycle is stolen and the thief is caught, the Christian child should forgive the thief but the bicycle must be returned, repaired, or fair money be reimbursed for it. If a criminal commits a crime, he may be forgiven by the victim, but still he may wind up in jail because justice requires it. It is justice and righteousness that makes us strong and courageous against evil. It is justice and righteousness that makes America great. As Billy Graham eloquently stated, the two towers of the World Trade
Center have collapsed into rubble, but the character and spirit of America will stand tall as long as America stands and acts on the principles of justice and righteousness. Thirdly, there is a nobler way to deal with evil—to conquer it with the good. St. Paul exhorts Christians: “Repay no one evil for evil ... Do not be overcome by evil, but overcome evil with good” (Romans 12:17,21). Bringing people to justice is not repaying evil for evil. There is a difference between justice and terrorism. But overcoming evil with good is something beyond and higher than justice—it is the way of God's love shown through the Cross of Christ. When Moses and the Israelites were journeying through the wilderness, they came upon a place they named “Marah” (“bitterness”) because its needed waters turned out to be bitter. When Moses, obeying God’s instructions, tossed a tree into the pool it then became sweet to drink (Exodus 15:22-25). Orthodox theology has seen in this event a symbol of how Christ came into a world of sin and evil, a place of hatred and bitterness, but has shown us the way of the Cross, that is, to overcome evil with love and goodness. For love is a cross, a difficult way to walk in the face of evil doers, in fact impossible without the power of God's grace. Yet it is the most effective power which can heal and transform evil into good.
The majority of the world's people recognize both justice and goodness when they see it. It is the vocation especially of Christians to be leaders in following the way of sacrificial love. Jesus said: “Whoever wants to come after me, let him take up his cross and follow me.” This is the way which can heal the deepest roots of evil in human hearts overcoming evil with good. Rev. Dr. Theodore Stylianopoulos is a professor of New Testament at Holy Cross School of Theology.
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Intensifying in the Wake
REV. FR. STYLIANOS MUKSURIS
Beholding the Cross exalted, O ye people, let us with one accord raise in faith our cry to God: Thy house is full of glory.
When the heinous tragedies of September 11 unleashed their savage blow upon an unsuspecting and vulnerable world, my family and I were vacationing in Greece. Fear, uncertainty, frustration – we found ourselves sharing the very same mélange of emotions every other person was experiencing. For obvious reasons, being overseas in our case made it all the more difficult. While in Europe, a colleague of mine, a professor of theology at the University of Athens, shared with me a most interesting thought in the aftermath of the terrorist acts. He assured me that I would be returning to a land where people from now on would not only be more united as a nation – under the banner of patriotic nationalism – but would also be more vulnerable and receptive to the grace of God and the divine work of the Church. As I pondered this observation, I understood it to mean not simply an increase in people’s faith convictions, but an overall augmentation in religiosity. Put simply, in time of need, man’s sense of desperation pushes him to seek out God more intensely, especially in his place of worship. I still hope and pray that this ‘prophecy’ will prove true in the lives of our people here in the New World. It is quite unfortunate that very often in the history of salvation, it is the unbearable tragedy or crisis which sensitizes man to finally realize how much he really needs God or the Church. Man’s hunger for God should be as innate and immediate as his hunger for food; instead man often approaches the Lord as if He is a delicacy to be enjoyed only at ‘special’ or ‘needful’ times. Perhaps this phenomenon often explains the void many Christians feel daily in their spiritual lives. Nonetheless, it is abundantly clear that the recent wave of tragic events have challenged each of us to look deeply within the inner person and intensify our private and liturgical prayer for the sake and love of the world. From ancient times, the Church’s liturgical prayer, within the setting of the eucharistic celebration, has always urged the faithful to identify with the fallen human predicament and to embrace all of humanity with the unfailing love of Christ. The Divine Liturgy, in a mystagogical sense, not only relives the mystery of the Son of God, but also transforms each believer, each communicant, into a ‘little Christ’, empowered by grace to operate as Christ’s mouthpiece and hands and feet in the world. In liturgical prayer, we enter as one body into
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Liturgical Prayer of Tragedy the mystery of Christ’s incarnational and passionate love for humanity. And this love alone has the transforming potential to work the wonders for which our world is starving. Unquestionably, the Church has never truly known any period of absolute peace or repose in its history. Given then this reality of persistent unrest, all liturgical prayer, regardless of the eucharistic tradition in which it was formed, has always addressed the urgency of peace as well as the need to identify and embrace and treat, like Christ, man’s fallen condition. In times of heightened crisis, the intensification and inclusive nature of Christian liturgical prayer becomes an indelible source of comfort. I should like in this article to examine three examples of liturgical prayer from three different eucharistic traditions: (1) the Old Roman Intercessions; (2) the Coptic Jacobite Liturgy; and (3) the Byzantine Liturgy of St. Basil the Great. Each prayer, written in the context of a fallen and insecure world, reveals an image of a Church fervently imploring its Master for divine and long-lasting peace in difficult and often restless times. Each prayer excerpt is taken from the ‘Fervent Litany’ of the Synaxis section of each liturgy, where such prayer forms abound.
The Old Roman Intercessions – Prayerful Love for One’s Enemies Perhaps nowhere in the world was the infant Church of the first century persecuted so relentlessly as in the imperial capital: Rome. Although the Christians understood quite well that their allegiance to Christ, their manner of life, and their heavenward focus was nothing short of an abomination to their pagan despots, they still knew that they had a responsibility to their Lord to love and forgive and pray for their enemies. As Christ outstretched His blameless Hands over Golgotha and died for the sake of humanity, likewise was the Church expected to perpetuate this very same act by embracing fallen man in the spirit of indiscriminate, divine love. In the old Roman intercessions (still in use in the West on Good
Friday, albeit in a revised form), the collect unites the prayers of the faithful for “peace, unity and safety throughout all the world.” This sense of security was very important because it ensured that the message of the Gospel would be successfully preached everywhere. The Roman Church’s prayer continues by beseeching God to subject “unto her principalities and powers,” a reference to the forces of evil that were usually manifested through oppressive political and military rulers. Intercession was then made “for the government and the state; for the catechumens; for the needs of the world and all in tribulation . . . for heretics and schismatics; for the jews (sic.), and for the pagans.” In these Roman intercessions, the Church not only acknowledges the presence of evil in the world, but also understands how secular rulers often fall victim to Satanic influence. The fallen nature of man, man’s vulnerability to worldly cares and his usual misinformed sense of judgment, made this susceptibility all the more obvious. For this reason did the Christians vigilantly pray for their pagan overlords, that their hearts also would be converted to the love of Christ. It is important to realize that this prayer was not ‘utilitarian’; that is, the Church was not concerned with simply pacifying the nations so that it could flourish and ‘imperialize’ the world, so to speak. There existed a genuine concern for the spiritual welfare and salvation of every man, woman, and child beneath the sun. The early Church then, despite its limited functionality, sought to embrace mankind
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through its fervent liturgical prayer, in the hopes of saving others from the hideous manifestations of demonic influence throughout the civilized world.
The Coptic Jacobite Liturgy – Inclusiveness at Its Best The next example of liturgical prayer that demonstrates the Church’s urgent desire for peace appears in the Alexandrian tradition, namely, the Liturgy of the Coptic Jacobites. This text, which appears sometime in either the fourth or fifth century, may very well have been a revision of an earlier third century manuscript. Whichever the case, the prayer is nowhere short of fascinating, primarily because of its inclusive nature. In other words, the requests for peace and salvation are not confined to the membership of Christians within the Church; on the contrary, the Church lifts up its hands in prayer to benefit all people of every background in need of God’s tender mercy. This ability to transcend its immediate boundaries in order to embrace the world around it has always been at the forefront of the Church’s missionary activity. Genuine and prayerful concern for one’s heterodox neighbors and persecutors, as well as one’s own secular leaders, properly characterizes not only the Christian mindset, but also the corresponding behavior that must accompany it. The excerpt from the Coptic rite reads as follows: Again let us pray God almighty the Father of our Lord and our God and our Saviour Jesus Christ. We pray and beseech thy goodness, o lover of man: remember, o Lord, the peace of thy one only holy catholic and apostolic church which is from one end of the world to the other: bless all the peoples and all the lands: the peace that is from heaven grant in all our hearts, but also the peace of this life bestow upon us graciously. The king, the armies, the magistrates, the councillors, the multitudes, our neighbors, our goings in and our goings out, order them in all peace . . . Let all our souls live through thine Holy Spirit and let not the death of sins have dominion over us thy servants nor all thy people. In this beautiful collect, the Church first makes entreaty to the Lord for itself, that the Body of Christ may remain whole and
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undefiled, and that it may continue its work effectively and responsibly within the world. The supplication then shifts beyond the borders of the Church to the entire world which, like the Body of Christ, also finds its origin in God. Christians then beseech the Lord not simply for heavenly peace, which is the assurance and confidence in one’s heart of God’s unconditional love and limitless mercy, but also for worldly peace, which ensures man, practically speaking, a future in which to believe and hope. Prayer is then offered for secular leaders (quite possibly of all nations), whose actions determine whether or not worldly peace is attainable. Finally, the separation into two groups of ‘us thy servants’ and ‘all thy people’ implies a concern for Christians and non-Christians alike to be spared from the death of sin: the ultimate rejection of all the sacred values and ideals inscribed by God upon every human heart, regardless of the individual’s religious orientation. We see then in this Alexandrian litany an enticing example of the ancient Church, ever persecuted by its pagan overlords, embracing humanity in the very spirit of the crucified and resurrected Lord.
The Byzantine Liturgy of St. Basil – Repetition and Urgency A common characteristic of Byzantine worship is the frequent repetition of whole sections of litanies and responses. In certain cases, a litany that should have been excised editorially from the rest of the text was retained in place, unnecessarily repeating a previous section. Nonetheless, the very decision to keep the litany intact may be interpreted as the Church’s desire to convey to its faithful the urgency of prayer for the safeguarding of the world and the fulfillment of its needs. It is well known that very often, prayer repetition not only encourages retention and learning, but also conveys the seriousness of the prayer offered to God. In the first three petitions of the Fervent Litany from the Byzantine Synaxis, this urgency to prayer is clearly realized. In the first petition, the deacon urges the faithful to beseech the Lord’s mercy “with all our soul and with all our mind.” The faithful’s response after each petition – “Lord, have mercy” – is repeated thrice.
The second petition makes three demands of God: “we pray You, listen and have mercy.” And in the third petition, the prayer begins with a request for mercy – “Have mercy on us, O God, according to Your great mercy” – and concludes in exactly the same manner as the second petition. The petitions which follow begin with the clause: “Again we pray”, a clear implication that previous entreaty has already been made for the same requests, either during the enarxis, or commencement, of the Divine Liturgy, or during the services of the vigil that preceded it. The non-eucharistic services of the vigil – Vespers, Mesonyktikon, Hours, Matins – all include the same Fervent Litany in their structure. Hence, we invariably see that the liturgical life of the Orthodox Church, in its entirety, is oriented around the vigilant and ardent expression of concern and love for fallen man. And this love for others derives from the same love that the Church possesses toward its Master, which it celebrates at every Divine Liturgy.
Observations and Exhortations Each aforementioned liturgical tradition developed in an often war-tossed and unstable world not all that different from ours today. The Christians at prayer in Rome, North Africa, and Byzantium all experienced the same insecurities and fears that we experience. Their aspirations for a peaceful and sinless world are today shared by all of us. Yet, their persistent retreat to the liturgical life of their local church, day after day and week after week, should serve as an important reminder and guide for all Orthodox Christians today.
and qualities found in the Roman, Alexandrian, and Byzantine liturgies. Unconditional love of one’s enemies, inclusiveness, and repetition are all critical prerequisites. As Orthodox Christians, our prayers must not only rest with the victims of the tragic attacks and their families, but also with the perpetrators of this horrible crime, that God will grant them the opportunity to repent and be saved. The only terrorist who should stand out is Satan, and humanity must come to the realization that the devil’s greatest strength, indeed his only tactic, is to “divide and conquer.” The world stands united in God and crumbles when man sets himself up against his fellow man, and it does not matter who his fellow man is. Likewise, we must pray for the entire world and make no distinctions between peoples and nations. In the eyes of God, every human being is of equal worth; it is only when man enters into his fellow man’s vision that he begins to appear different. Finally, our churches should be filling up every Sunday, because the reality of pain and suffering is a constant that needs to be treated through our fervent liturgical prayer. As we delve into the Orthodox Church’s rich liturgical tradition and become inspired by the power of its incessant liturgical prayer, let us embrace our wonderful past in order to avoid any form of spiritual devastation in the future.
Fr. Stylianos Muksuris, Ph.D. (cand.) is pastor of Annunciation Greek Orthodox Church in Kalamazoo, MI, and is completing his doctoral dissertation in the area of Byzantine Liturgy and Worship with the University of Durham, Durham, England.
It has been said over and over again that America has never before seen such evil. I do not agree. Evil is manifested daily in the lives of all people, but each manifestation is an isolated incident which usually does not receive the widespread publicity that the September 11 attacks have. We still live with people around us in the world community who hunger and thirst, who live alone, who are ill and poor, and who are dying of malnutrition and disease. The reality of a suffering and fallen world should never become eclipsed from our vision and understanding. Hopefully, the events of September 11 will sensitize each of us to the spiritual pangs that imperfect man experiences. And hopefully, our prayer for the world will remain constant and unrelenting, since the reality of evil in our world remains constant and unrelenting. The Church’s liturgical prayer must incorporate all the strengths
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THINKING ABOUT
PEACE AND WAR AS ORTHODOX CHRISTIANS REV. DR. STANLEY S. HARAKAS
Let us, then, firmly hold fast to the Cross of
The terrorist attack on the United States on September 11, 2001 was so destructive, so unexpected, so shocking for our citizens that it forced us to re-think our response as a nation. Our President and civil leaders immediately addressed the nation, announcing two things: 1) that our nation's response was a new kind of war - a war on terrorism, and 2) that fighting terrorism was directed in defending civilized life in all nations. As Orthodox Christians, how do we relate to these assessments? Can we in good conscience, and with fidelity to the Orthodox Christian tradition support this effort, or should we oppose it, adopting a strictly pacifist position?
for this Wood is
The pacifist alternative is not without support. After all, Jesus said, “Resist not evil,” “love your enemies,” “turn the other cheek,” “do good to those that hurt you,” and “those who live by the sword, will die by the sword.” Does this mean that all forms of self-defense or resistance to threats to oneself - whether one's body, one's family and friends, and even one's property and country - are wrong? We need to ask what Jesus' view and our Church's stance concerning selfdefense and war. Is it ever right to support military action, or should we refuse participation in any kind of warfare? If we do support participation in military action, what in our faith can lead to its acceptance?
our salvation,
As every thinking Christian knows, this is a very complex and difficult issue. Even theologians and hierarchs express themselves in ways that reveal the tensions inherent in this topic. We are dealing with a reality that defies simple answers and easy solutions.
the Lord, the glory of us all:
weapon of peace and unconquerable ensign of victory.
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We can say with confidence that Jesus' teaching regarding the Kingdom of God excludes the idea and practice of wars among nations. This means that measured against the teaching of Jesus in which people are to live in harmony with God and in love and harmony among each other, the awful killing, maiming, destruction, horror and evil which is war, does not fit the idea of “kingdom living.” Everyone who is a follower of Jesus prays, “thy kingdom come, thy will be done, on earth as it is in heaven.” Our goal and desire is Jesus' goal—peace and harmony among all people. Jesus' teaching about not returning evil for evil, about returning good for evil, about leaving retribution to God, is a very practical and down to earth way precisely, of reducing occasions of conflict on the personal, the group and even the international level. In fact, if you think about it, we often comply with His teaching in conflict situations, “making space” for others, compromising, restraining our impulse to retaliate, etc. And we find that often Jesus' teaching reduces conflict and opens opportunities for understanding. If we seek opportunities precisely to “turn the other cheek,” to “not return evil for evil,” and yes, even to “return good for evil,” we
frequently become agents for reconciliation, and bring about peaceful solutions for situations which otherwise could cause serious conflict and continued antagonism. We realize, however, that Jesus' teaching presupposes at least the possibility that our opponent, or the enemy who seeks to do us harm, is open to dialogue or influence. What happens, however, if the enemy is intent on attacking us, regardless of what we do? The extreme statements of Osama bin Laden and the goals of the al-Qaida organization seem to be of this nature. It is clear that Jesus would have us suffer injustice rather than commit it. At the same time we see Jesus at His trial before Pilate and the High Priests, especially, seeking some explanation for the injustice being perpetrated against himself. If we are attacked, whenever and wherever possible we are to seek ways to peacefully influence our enemy to change and to deal with us righteously. Where we cannot, the most which we can do, in the spirit of the Kingdom, is to defend ourselves without seeking to harm the other beyond what is necessary to stop the attack. This becomes all the more an obligation when we are responsible to defend the innocent lives of others. Nevertheless, the ethic of Jesus does not focus on the rights of self-defense, but rather on the seeking of peace, the establishment of justice and righteousness in human relationships, and the resolution of disputes through concern about the other. Violence, war, insurrection, revolution, etc. are indicators of a failure to live the “kingdom life.” They always fall short of what is good. When the situation reaches that point, we recognize that we are simply struggling to survive, but that it does not and cannot represent what God really wants from us. It may be necessary that we defend our own lives and the lives of those entrusted to our care. It may be necessary that criminals be captured and jailed. It may be necessary that wars be fought. It may be necessary that revolutions be waged. No matter how much we may want peace, it may not be possible to maintain it if our neighbor is intent on war. Nevertheless, from a Christian perspective, war remains an evil, even though sometimes a “necessary evil” because the failure to defend the innocent is paradoxically consenting and contributing to their extermination. But war can never be our goal, it can only be a falling away from our goal for which repentance is the only appropriate response.
It is not within the competency of the Church to determine which is the “right” political solution. Rather, its task is to constantly and persistently remind civil leaders that war—and terrorist war in particular – is an unacceptable alternative in international relations. In practice, Christians will strive always to be “peacemakers” seeking to make peace a priority. Peace can be enhanced on many levels, but certainly, working for justice among nations, seeking basic health conditions for all people, providing economic opportunity especially to the most needy, maintaining respect for conscience, and affirming the sacredness of every human life are minimal goals. As Christians we will also proclaim and seek to implement wherever possible the “kingdom values” of Jesus. In our homes, schools, factories, businesses, political life, national and international relations, the goal calls for repentance and movement wherever possible to the way of life taught to us by Jesus: “Resist not evil,” “love your enemies,” “turn the other cheek,” “do good to those that hurt you,” seeking to avoid “living by the sword,” in a spirit of forgiveness, reconciliation, and love. Following the Second World War, in 1948, the Churches of the world met in Amsterdam to establish a cooperative, deliberative body of Churches, known as the World Council of Churches. Its purpose was to work both for Christian unity and for justice and peace in the world. Later, a significant part of its work took place in a unit called, “Justice, Peace and the Integrity of Creation” that has led to many initiatives for peace on the world stage. In 1948, at that First Assembly, the founders proclaimed a hope for the end of war and the establishment of peace. What they said then is even more significant and important today: “War, being a consequence of the disregard of God, is not inevitable if man will turn to Him in repentance and obey His law. There is, then, no irresistible tide that is carrying man to destruction. Nothing is impossible with God.” Rev. Dr. Stanley Harakas is a retired professor and dean of Holy Cross School of Theology. (Author's note: This is an extensively revised version of question 449 in my book—The Orthodox Church: 455 Questions and Answers.)
Especially, as we find ourselves facing the terrible possibility of allout terrorist activities that are deliberately calculated to kill, maim and destroy innocent people as part of an overall strategy, the Christian approach takes on great relevance. We simply cannot and must not allow terrorism to be the way peoples and nations relate to each other, for it means the ever-increasing destruction of the world. There are many approaches to this issue, some quite controversial.
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REDRAWING ROADMAPS PETER BOUTENEFF PH.D.
Today the Cross is exalted and the world is set free from error.
One of my favorite Far Side cartoons shows a couple of cavalry soldiers on top of their fort being besieged by arrows. One of them is looking at an arrow lodged into the fort walls – this one had been set on fire before it was shot – and he says, aghast, “…Can they do that?” I think this describes one of the first reactions that many of us had when we began realizing that two airplanes were flown into the twin towers as huge exploding missiles. Wait a minute: can they do that? Apparently, they can. Americans have been saying that the world has changed, radically and irrevocably, since September 11, 2001. And for Americans at least, the world has indeed changed. Because we realize that they can do it, and they can do it again. Most of us would sorely like to go back to that recent time when it seemed so impossible that they could “do that,” when there wasn’t a constant fear of lurking threat, from germ warfare or from another attack involving planes or bombs. But wishing won’t make it so. Another memorable cartoon from the past weeks shows an armed guard at an airport, asking a woman with a suitcase: “Where would you like to travel today, ma’am?”, and she answers, “September 10.” If it is true that we Americans find ourselves living in a different world, that means that we have some thinking to do –
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some thinking about our society, about our world, and about our God. M. Scott Peck, in his immeasurably popular The Road Less Traveled, writes that the “process of active clinging to an outmoded view of reality is the basis for much mental illness” (Touchstone, 1978, p. 46). The healthy soul, rather, is one that is capable of “redrawing roadmaps:” when we see that reality is not as we thought, we have to revise our outdated maps. And the astronomic rise in the sale of Prozac across America – together with applications for gun permits – this is a sure sign that what we’re trying to do, instead of redraw our maps, is to hide behind something. But the landscape has changed. How should our roadmap look now? The answer to that question obviously depends on who we are. Some of us have lost loved ones – a parent, a spouse, a child, a sibling, a colleague (or, for some, hundreds of colleagues). I would be a fool to think that I could address this level of tragedy and suggest how maps should be redrawn. Others of us, perhaps, have a Middle-Eastern appearance or an Arabic name, and are subjects of suspicion or hatred. But I am speaking to the rest of us, like myself: people for whom the major change has been the realization that our security can no longer be taken for granted, and that war, which we have never seen on American soil, can surely reach our land. And I believe we have some reflecting to do, in at least these three areas:
RETHINKING OUR LIFESTYLE In the days immediately following September 11, most Americans were simply unable to engage in introspection. We weren’t ready to indulge in any thinking outside the black-andwhite: the bad guys (Quick: name them!) have attacked us good guys. From the first days, the question has been asked: “why do they hate us?” But I don’t believe we were really looking for an honest answer to that question – again, we weren’t ready. We were involved in a justified period of shock and grief. But for those of us who aren’t grieving the loss of a loved one, for those of us who aren’t the victims of reactive hate-crimes, perhaps we are now ready to begin rethinking that question. I am not suggesting an exercise in self-flagellation over US foreign policy, though our record is far from consistent, far from blameless. Nor am I suggesting that all of our prosperity was earned by walking on the backs and corpses of the third world. True, some of the hatred has to do with foreign policy, and with economic utilitarianism. But surely some of the hatred is for some of the emptiness and pettiness of the world that we, the wealthy, have created for ourselves. September 11 has changed some of us in that regard. I, for one, find myself incapable of walking through a supermarket in the same way anymore. I experience a new revulsion at the variety of Ziploc bags from which I can choose. Some
stand up for easy pour-in. Some are freezerready. Some zip easier: “Now: feel it lock!™” Ziploc consumer culture is not a justifiable reason for hating America, or for perpetrating a heinous crime against American people. But it is a sign that Americans devote a great deal of time and energy on utter nonsense. That this is deeply offensive to the world’s disenfranchised is, in a way, secondary. What is primary is that we desperately need to refocus ourselves and reconsider what it is that we devote ourselves to.
RETHINKING OUR WORLD In mid-November I spent a week overseas, at a conference with people from all over the world. A Lebanese friend, Tarek, asked me what it was like to be in New York these days. In the aftermath of 9/11, and in the midst of the Anthrax scares, I told him that it felt like New York was under siege. What Tarek said, with his face (he tactfully withheld the words), was, “Brother, you don’t know siege.” I immediately felt somewhat silly telling a man from Beirut about being in a city that felt unsafe, at war. I’d been to Beirut, I’d seen the vast neighborhoods where virtually no building stands that isn’t pockmarked by shells. We aren’t there yet. While attacks of the severity, shock and horror of 9/11 are extraordinarily rare, the feeling of insecurity, uncertainty and vulnerability is something that a vast majority
of the world’s people live with most of the time. Something to think about.
RETHINKING OUR GOD How could our God let this happen? Sometimes this question can sound immensely superficial, even facile. On 9/12, Larry King was busy putting religious leaders on the spot, asking “Where was God?” One can hear God asking Larry King on every other day of his life, “Where are you, Larry?” Still, the question about where God is in the tragedies of life is a serious one. And while some would call it scandalous to say that “it was God’s will that this should happen,” we ought to remember that nothing, not one evil or good thing, happens in the world without God’s allowing it to happen. Satan could not have smitten Job without God’s permission. The Lord gives and the Lord takes away. The Lord smites and the Lord raises up. Thinking in this way shouldn’t outrage us. In fact, St. Silouan of Mount Athos says that it should give us peace: The soul that is given over to the will of God fears nothing, neither thunder nor thieves nor any other thing. Come what may, ‘Such is God’s pleasure,’ she says. If she falls sick, she thinks, ‘This means that I need sickness, or God would not have sent it’…And in this way peace is preserved in soul and body. Saint Silouan the Athonite (SVS Press, 1999), p. 335. 29
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The terrorist attacks are on a different scale from the “sickness” St. Silouan speaks of, but the perspective applies: everything is God’s will, and everything must be seen as an opportunity to draw nearer to Him. Scripture, too, tells us how those who really suffer ought to deal with it. After every calamity that befell him and his family, Job says, “I had heard of thee by the hearing of the ear, but now my eye sees thee” (Job 42:5). Likewise, the psalmist says “before I was afflicted, I went astray; but now I keep thy word” (Psalm 119:67). So aside from an invitation to rethink our society, and to rethink our world, the terrible events of 9/11 invite us also to rethink our God and our relationship to him. Our God has allowed this to happen – our God, who is so good as to be beyond any created concept of goodness, who loves his creation and his people more than any of us could be capable of understanding, and whose justice and
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mercy is utterly beyond our created concepts of justice and mercy. Indeed, we know where God was on 9/11 – with all of us, with the suffering, with the dying, and with our enemies as well. But we can and must continue to engage deeply and prayerfully in the question: Why did this happen? “How am I, your sinful servant, supposed to change, learn, from this? Reshape me, O Lord.” It’s been some months now, and while many of us are only praying to “go back to normal,” back to the way things were, perhaps what we ought to do is live in this moment, in the realities of post-9/11. Part of that will involve introspection, re-orientation. True, the people who planned and conducted the terrorist attacks on our cities were horribly misguided, and they performed a terrible and evil deed. It has been said that their primary aim was to unsettle us, to take us out of complacency and instill fear in us. Well, they have definitely unsettled us. But let’s reject the
“fear” part. Let’s stay with being unsettled, and seize that as an opportunity for reorientation, changing ourselves for the better, moving towards reality, moving towards God. Peter Bouteneff is a professor of Dogmatic Theology at St. Vladimir’s Theological Seminary.
Being
Present for
Children in Tragedy and Trauma JOHN T. CHIRBAN PH.D.
The recent terrorist attack on the United States caught us all off guard. As we share in the anguish of the victims, struggle to understand why this occurred, and begin to reorient ourselves, it is important to ask how we can help the children in our care understand this disaster. Each of us responds differently to crisis and loss. Some of us are very vocal; others of us internalize. Nonetheless, we know that all have been affected: every action, as we know from physical law, creates an equal or opposite reaction. In moments of crisis death, and trauma, like this one, adults -- often preoccupied with gaining control for themselves, and uncertain of how to respond to those in their care -- can leave children feeling alone, isolated, and newly vulnerable.
O threebranched Cross of Christ, thou art my strong
Here are some points to keep in mind as we try to attend to our children:
✔ Listen to Their Response. ❏
A child, like an adult, may express various reactions to emotional trauma: numbness, unfocused rage, anxiety, hyper-vigilance, depression, confusion, and difficulty in finding meaning. For example, it is not unusual for a three to six-year-old to personalize events, feeling that his or her own wrong actions, though unrelated, actually created the catastrophe. In order to work through such feelings, we must be able to convey that we are able to understand this response, without judging. It is often helpful to watch news events with a child and to provide perspective, in line with his or her reactions and interests.
protection.
✔ Respect Their Response. While young children often seem to parrot what ❏ they’ve heard, they also generate a range of complex feelings of their own—sometimes expressing themselves in a manner that a parent does not support. For example, a child may have an aggressive reaction you may wish to direct; but it is more important to understand and attend to the feelings underlying such strong responses. In this case, aggression may veil fear or anger. Listening to a children's ideas and helping him or her to recognize his or her feelings may be much more useful than instructions alone about what is “right” or “wrong.”
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✔ Provide Reassurance and Safety. ❏
In the face of tragedy, many of us ask, “Can this also happen to me?” Children need to feel secure; adults need to recognize how their own anxiety can undermine a child’s sense of safety. At the same time, human fragility is a reality of life--a lesson children are also in the process of learning. Managing the struggle between opposing forces is one of life’s basic challenges. Recent world events provide us the opportunity to discuss both our ability and inability to control life, and to understand how our faith—how Christ within each of us -- provides the foundation of hope and strength on which we can truly depend.
✔ Gain Perspective. Tragedy stops us in our tracks. ❏
It confronts us with what is most important, leading us to question our actions and our motivations. We are naturally concerned about our life and safety, but as Christians we secure our full identity and purpose through a balance of love for Christ, ourselves, and others. Praying with our children in these times, in our homes and with our community, reaffirms this balance and reassures us that by trusting in God we receive direction to live true lives—lives that not only seek survival but that demonstrate our values. In my own experience as a parent I have tried to follow these guidelines. Following the attacks on the World Trade Center, I sat with my two daughters (three and seven) and six-year-old son and watched the news to support their understanding of these tragic events. We needed, I thought, to confront this difficult information head on, since the news would reach them one way or another, if not on CNN then in the playground. They needed not protection from the truth but counsel on how to understand the truth. As we watched the replays of the towers' collapse, our conversations began with what they saw. My three year-old attentively and sadly sighed as she saw the buildings crumble, “Oh…oh…oh”. My son reacted, “Why are they doing that? Let’s stop them!” And--my oldest daughter's eyes filled with tears as she turned away from the set. We then talked about reasons that
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people fight and hurt one another, and what we could do to help. After homework, piano, and several unrelated conversations–albeit subdued by world events–the children went to bed. Each of my children experienced this tragedy differently and each brought their unique perspective to their response. While being put to bed several hours later, my three-year-old asked with utter seriousness, “Were there any little children in the building that fell?” I said, “Yes.” She responded, “Oh…That’s sad. Where are they?” I offered, “Probably in Heaven.” She chimed in, “With Jesus and Mary, and Giagia Georgia? They will take care of them. I am glad that they will be fine.” In this show of concern for others, she was also, in essence, seeking reassurance if she would be okay.
“Were there any little children in the building that fell?”
My son said little. But over the next few days his tendency to internalize his feelings set in. Around the house, he was constructing booby-traps and drawing designs for contraptions, inspired by the film Home Alone, that could catch “the bad men” and protect him from their claws. Within days, his room was a maze of gadgetry, from alarms to trip wires. My wife and I also observed that while he had never had constipation, he had not gone to the bathroom for a few days. While questions about his feelings about the reported events did not generate a response, his passion, anger and fear were palpable as he drew comfort from imagined scenarios to protect himself.
My oldest daughter vented her thoughts and feelings from the beginning. She often cried, expressed her concern for why people were hurting others and asked what we could do to help. She told us that she couldn’t watch the buildings fall without feeling the terror of those inside, and my wife and I spoke with her about feeling vulnerable and managing the pain of others. On some nights our children would wake with bad dreams. We shared with them some of our fears and reassured them that we felt
safe. But we also talked realistically about the fact that we're not always safe from danger. And, of course, if bringing their pillow and covers to our bedroom helped, they were most welcome. Though I tried to forestall travel for weeks, eventually I had to travel to the West Coast. On my leaving, the fear of planes was on all of our minds. Consistent with their styles, the children responded: Our three year-old hugged me ever so tight and tried hard to trust what I said -- that I would be back. Several times a day while I was gone, she would say, as if asking and answering herself, “Daddy, will be back?!” My oldest daughter cried intently and protested that I not leave. And my son was subdued. He was the one for whom I felt the greatest concern. As I hugged him, I said, “Anthony, this is my cell phone number; you can call me whenever you want.” His despair immediately shifted to delight: “Alright, Dad. I’ll hold this in my hand and then you’re right there, all the time!” A few hours later my wife received a call from Anthony's school. The principal was trying to piece together a story about some lost number that had left Anthony in a tailspin. After discovering he had left the number on the bus, Anthony had fallen into a panic, fearing that our connection was severed. His anxiety was quickly assuaged when this symbol of needed access was restored. We work hard to overcome fear of our children. Osama bin Laden may have been saying something at least partially true when he said that now we know what it feels like to live in fear. There is a primitive effort to get rid of fear by causing others to feel it. In a sense, we try to make fear go away by causing “our enemy” to contain it. There is no question that this unbelievable atrocity of September 11th has stopped us in our tracks. This pause, however, provides invaluable time to understand and experience our children at a pivotal moment in their lives. We need to identify with them, to understand their language, their feelings, and their thoughts. Our tasks are to be present effectively for them, to demonstrate sensitivity to their experience, and to support their discovery of God's role in their lives. Dr. Chirban is a clinical instructor in psychology at Harvard Medical School and professor of psychology at Hellenic College and Holy Cross School of Theology.
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T he Even
T he Events of S AND
Come, all ye kindred of the nations, and let us honor in hymns the Cross of the Lord.
During the first month of the first year of this, the third millennium of the Christian era, tragedy struck the United States of America in the form of satanic terrorism that has had repercussions throughout the civilized world, repercussions which continue in various manifestations. American soil and especially its civilians have not been the target of such destruction as that which came upon New York City, Washington, D.C. and a farming area in Pennsylvania since the American Civil War. Some may say that the attack on Pearl Harbor in 1941 was the most recent attack. The difference, however, is that foreign military forces attacked American military installations at that time. The September 11, 2001 events involving four commercial airplanes were totally different and truly horrific. All of a sudden Americans awakened to the reality that the United States is hated by many people and countries. The reasons vary, from the use of a heavy arm by American military and in the business world, to the fact that the Palestinian people in the Holy Land are still without their own country. The western world has supported the existence of Israel since 1948, but has given little or no attention to the Palestinians who were removed from their ancestral homes, so that a new nation would be accommodated. One can argue against each side regarding the stalemate that has existed for the past fifty-three years and its tragic toll on the lives of both Israelis and Palestinians. The fact remains that terrorism has existed for many decades and for many reasons in all parts of the world. However, we as American citizens felt insulated from such evil and never realized that we also would one day be the victims. America has become a great influence upon the world (the Coca Cola sign, recognized world-wide, is one example of this) to the point that such influence has made third world countries, which were essentially isolated previously, come into desired or necessary contact with the Western world. Without exaggeration, western culture based on capitalism and socialism has impacted eastern or Islamic culture which has its own ideology of how the world should be, to the point that our way of life is not wanted and even hated by many in the Islamic world. The new reality is that the world stage has been prepared to bring peoples of different cultures, languages, races, and religions closer together in order to catch up to the aggressive growth of the commercial and technological world, which has already made giant steps to bring world economy under the control of a limited number of individuals.
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nts of Se pt
Se pte mber 11, 2001 WHAT THEY PORTEND This process is only in its beginning stages, in that nations are joining closer together as never before. According to traditional sources found in Christian latter-day prophecies, another major war involving many countries is in the foreseeable future. The aftermath of that war will probably bind the whole world so close together that it will be very possible for one powerful ruler to have absolute control over the whole planet. Were the September 11 events the beginning of future events which will bring the peoples of the world in close contact with one another, so as to be under the influence of one power structure? We will know in a few years. These thoughts regarding world events that are bringing diverse cultures closer together, combined with the instantaneous transmission of knowledge and information in all facets of life, especially of the business world, appear to be preparing the world to be controlled by a few or possibly one ruler. Simultaneously, people in many parts of the world, especially in our own country, are willing to give up personal freedoms for greater security in the face of the recent destruction by terrorists. The almost ludicrous types of current airport securities that take away personal freedoms are a prime example.
METROPOLITAN ISAIAH OF PROIKONISOS, PRESIDING HIERARCH OF DENVER
In the face of these realities, should we begin to have additional fears? As people of God we cannot allow ourselves to descend to such levels. Many are the words of encouragement from Holy Scripture which convince us not to be afraid. One statement of Saint Paul must always be remembered when he says that wherever evil abounds, that the grace of God abounds even more (Romans 5:20). Holy Scripture is replete with God's assurance that His people have no cause to fear because “these things must come to pass” (Matthew 24:6). As members of the Body of Christ, we are expected to continue to live our lives with the confidence that we are under God's protection. We can never allow ourselves to believe that the power of Satan is greater than God's power. During this new millennium our watchword should be “...He who is in you is greater than he who is in the world (1 John 4:4).” Therefore as we enter deeper into this third millennium of the Christian era, we must do so with a positive spirit that comes from God's love for His people and the assurance that He will not forsake us.
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P R A X I S
LET LIGHT S LET LET LIGHT LIGHT OF DA OF OF
Stretched out in wondrous fashion, the Cross sent forth rays as the sun, and the heavens declared the glory of our God.
The morning of Tuesday, September 11, 2001 was shaping up to be one of the most spectacular days of the year in New York City and most of the East Coast. Light winds, warm, brilliant sunshine and miles and miles of visibility quickly gave way to a large and ominous cloud. Darkness engulfed not only the capital of the world but also the hearts and minds of evildoers. The memory of that day may allow the darkness to linger, but light must shine in the darkness. It is human nature to associate evil with darkness. Different cultures, religions and generations have done so. In what may be just a coincidence, most of the United States switches back from daylight savings time just in time for Halloween; thereby guaranteeing it will be dark when most kids are going out for candy. Darkness and Halloween seem to go together, and that is perhaps why a growing number of parents are concerned about the safety of their children, and perhaps why a growing number of households are brightening up their homes with Halloween lights and decorations. Parents often expect their teenagers to be back home before it gets too late. This may annoy many teenagers, but parents worry for good reason. According to the FBI, 85% of murders and rapes in this country occur after midnight. Most alcohol related auto accidents occur after midnight. High school and college students who drink and get drunk usually do so after the sun has set. Raves and keg-parties do not take place in the middle of the afternoon. Late night partying is a staple of popular culture. Bad things happen at night, and this is not unique to our time. Many people have observed that more people are depressed, die, or attempt suicide as the Christmas holiday draws near. While this is statistically accurate, it is not only the holiday season that contributes to such depression. Christmas occurs during the time of year when there is the greatest darkness—a condition that contributes to depression. The Winter Solstice (December 22) is the day with the shortest amount of sunlight. This is as true in Fargo, North Dakota as it is in the Sunshine State. Decreased sunlight affects the physical body as well as the emotions and psyche. Almost every religion and culture known to mankind has had some kind of Winter Solstice holiday. Most of these holidays and celebrations have something to do with celebrating light. There is a
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HINE OUT SHINE OUT SHINE OUT ARKNESS DARKNESS DARKNESS
Photo Credit: Sara K. Schwitter
REV. FR. ANGELO ARTEMAS
universal human desire for light during darkness, and this is not only manifested by night-lights in babies’ rooms. Unfortunately, many of these winter celebrations and festivals of light were pagan celebrations centered on the worship of stars. Much like certain Christmas parties today, pagan winter celebrations included drunkenness, debauchery, orgies and other reckless behaviors. While MTV may host hedonism weeks during the winter, some of these pagan festivals went on for several weeks and up to a month. While experiencing light during darkness may be a universal human desire, not everyone seeks light in the same way. Why do so many people love to see Christmas lights? It is because light makes people feel better. Why do so many people desire a white Christmas? Perhaps it is because snow reflects light and makes both the day and the night seem brighter. This also makes people feel better. For Orthodox Christians the Feast of Epiphany is often referred to as the festival
of lights, and Epiphany was historically celebrated before there was a Christmas feast. While it is generally agreed to by Bible scholars and historians that Jesus Christ was probably born in the early Spring, the 4th century Christian Church established the Feast of the Nativity of Christ during the Winter Solstice. This was done in order to show the star worshipers (many of whom were Christians) that Jesus Christ is the Light of the World and the Sun of Righteousness. The desire for light during darkness would be quenched by the birth of Jesus Christ, not by artificial light and sinful behavior. On the Sunday after Epiphany in the Orthodox Church, the Gospel reading from Matthew 4:16 quotes the prophet Isaiah as follows: “The people who sat in darkness have seen a great light, and upon those who sat in the region and shadow of death Light has dawned. The great light that shines is Jesus Christ, and with His birth, baptism and ministry the people anticipate the Good News of His Resurrection.”
In the well know Gospel of the Paschal Resurrection Liturgy, John writes in 1:4, “In Him was life, and the life was the light of men, and the light shines in the darkness, and the darkness has not overcome it.” Whether it is the actions of evildoers or simply the rotation of the earth around the sun, darkness will not overcome the blessings and the life that is granted from the Light of the World. After Christmas, the days will get longer again until June 22. People will start to feel better and have more hope. If that hope is steeped in God, darkness will never prevail. Through Jesus Christ, God has overcome the world and has conquered darkness. As we celebrate these holy days and as we look back on this difficult year, let us embrace the love of God and let us walk in the Light. Fr. Angelo Artemas is the priest of Ss. Peter & Paul Greek Orthodox Church in Glenview, Illinois.
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R e f l e c t i o n s
Repentance: A DOOR TO FREEDOM AND JOY ALBERT S. ROSSI PH.D.
The President declared that we are at war. Some theologians say, “When a nation is at war, the people repent.” We might spend a few moments reflecting upon the meaning of repentance. We begin with metanoia, the Greek word meaning repentance, changing one's perspective, one's total outlook. Metanoia means to turn our minds upside down. We look at things new. Some ask, “Where was God on September 11, 2001?” One minister answered by saying, “God was where He always is. He was there in the seat with every person who went down in the fiery furnace...He was in the fireman's suit and behind the police badge. God was there in the elevators and the stairwells of the World Trade Center.” That's metanoia, trying to see things from God's perspective, trying to see the world through God's eyes. The first words of John the Baptist are, “Repent, for the Kingdom of God is at hand.” These can be the first words to us. Jesus said, “Unless you repent, you will all likewise perish.” Again, we are called to total repentance. Real repentance means, fundamentally, looking at God's goodness, and not being preoccupied with ourselves. Yes, we confess our sins. Yes, we are sorry for our sins. Yes, then we turn to Christ Crucified.
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To repent is to focus on the Light. Repentance is an opening to God's forgiveness. Repentance is a fasting to prepare for a Feast. Repentance is not a series of self-denials to erase our sins. We focus on the Light by being present to the present moment, which is the only place we can meet Christ. We only want the satisfaction of living in the present moment, as if there were nothing to expect beyond it. We try to understand that what God arranges for us to experience at every moment as the best and holiest thing that could happen to us. In The Brothers Karamazov, Dostoyevsky wrote about combating the differences and sins of others. He wrote, “Ask yourself whether to combat it [sin committed against us] by force or by humble love. Always decide, 'I will combat it by humble love.' If you make up your mind about that, once and for all, you may be able to conquer the whole world. It is an awesome force, the strongest of all, and there is nothing like it.” In repenting, we ask God to remove all violence from our own hearts, so we can be instruments of humble love. One of the practical efforts is to use our own resources less, and God's resources more. This is accomplished by grace. We try to open ourselves to grace by prayer. Bishop Kallistos Ware says, “By standing in Christ's presence even for no more than a few moments of each day, invoking His
Name, we deepen and transform all the remaining moment of the day, rendering ourselves available to others, effective and creative, in a way that we could not otherwise be.” Our prayer, then, includes a few moments of quiet time with the Lord, preferably in the morning. Our prayer also includes “arrow” prayer, turning to the Lord for mercy, all day long. If I were to recommend one book on repentance, the book would be The Way of Repentance by Irma Zaleski. September 11, 2001 can teach us many things about the future. Basically, we learn that we don't know what the future holds, but we know Who holds the future. Lord, Jesus Christ, teach us to stand, sit, walk, and be in Your Presence all day and all night. Lord, teach us to repent. The Lord Jesus is our very Freedom and our very Joy, whom we receive by the grace of repentance. Albert S. Rossi is a professor of Pastoral Theology at St. Vladimir’s Seminary as well as a retired professor of Psychology at Pace University.
R e f l e c t i o n s
RECONCILIATION OF
PEOPLES REV. DR. GEORGE PAPADEMETRIOU
Alexander L. Solzenitsyn in 1978, in his commencement address at Harvard University spoke of a “world split apart.” The world is divided between “East and West.” He said that “the split is both profound and…alienating.” This split between people and cultures is manifested in individuals, families and large groups. The strangeness of someone alien to us frightens us because of our unfamiliarity. Professor Zizioulas says that “when the fear of the other is shown to be the fear of otherness we come to the point of identifying difference with division.” Such fear can result in fanaticism and hatred of the other. Ecumenical Patriarch Bartholomew the First says: Fanaticism is a perverse phenomenon, is a threat to every person, for it does not limit itself to the religious sphere, though it always combines the desire for power with a psychologically ‘religious’ absolutism. I can manifest among both atheists and believers, progressives and conservatives. It roots itself in anguish and in pride: the anguish is feeling that the historical forms, to which one is accustomed and which provide one’s identity, are threatened; the pride that comes from belonging to a small group of the elect, who therefore have the right to reject and punish those considered responsible for these upheavals.
But religious plurality is not a threat to our Orthodox faith. Though, as Solzenitsyn pointed out, the split that is “profound” and “alienates,” the Church has played and will continue to play a role in reconciliation among individuals. We are challenged as Christians to speak and work for the hope of the coming of God’s Kingdom, that is, the ruling power of God. The Church is to speak out in defense of the oppressed, the poor and the helpless. It is only in Christ that justice is administered to all without discrimination. We put this into practice when we encounter the differences of others. It has also been said that “the best way to know yourself is in the encounter with the other. The Other may actually become the means by which I learn to appreciate my own faith better: we need to know each other to know ourselves.” Rev. Fr. George Papademetriou is a professor of Comparative Religions at Holy Cross School of Theology.
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“Why are you downcast,
O my soul?
Why so disturbed within me? Put your hope in God, for I will yet praise Him, my Savior and my God.” Psalm 42:11 LISA BOSTON
Since September 11th we have faced our fear and mortality. Fear of “what if ”? Should we fly on a plane? Is it safe to open mail, go to a baseball game, go to work? Gas masks are sold out and stock in the maker of the anthrax antibiotic has skyrocketed. We ask if a smallpox vaccine is available and where we can get it. The nightly news, the radio, and the newspaper encourage paranoia and we are troubled. In the midst of trouble, surrounded by hounds of fear, we remember God is our only security. “The Lord is my light and my salvation—whom shall I fear? The Lord is the stronghold of my life—of whom shall I be afraid?” Only God is stable and unchanging. “The Lord is good and his love endures forever; his faithfulness continues through all generations.” The earth may tremble and the mountains may fall into the heart of the sea but “I am still confident of this: I will see the goodness of the Lord in the land of the living.” Only God saves, not man. “Some trust in chariots and some in horses, but we trust in the name of the Lord our God.” In the Plagal of the second tone of the Paraklesis we sing:
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Put me not into the hands of any human protection, O our Lady, most holy, but do now receive the prayers of your supplicant; sorrow has taken me, and I am unable to withstand and bear the demon’s darts; shelter I do not have nor a place to go worthless that I am; Lady of humanity, the shelter of the faithful and their hope, do not reject my prayers to you, do the things to profit me. Regardless of what we see, hear, or feel “God is our refuge and strength, an everpresent help in trouble. Therefore we will not fear…” “Be still before the Lord and wait patiently for Him; do not fret when men succeed in their ways, when they carry out their wicked schemes” Dwell in the shelter of the Lord. Abide in the shadow of the Almighty. “…Wait in hope for the Lord; he is our help and our shield. In him our hearts rejoice, for we trust in his holy name. May your unfailing love rest upon us, O Lord, even as we put our hope in you.” Please read and pray Psalm 91. Lisa Boston is a Master of Arts student at Holy Cross School of Theology.
R e f l e c t i o n s
SUPERMAN, IF ONLY YOU HAD BEEN THERE! PRESVYTERA LISA METROPOULOS
My life was in transition as the tragedy of September 11th transpired. We had recently moved, and I lived through the events of those days in the midst of boxes, listening to the radio.
transpired all together on September 11th. A distraught Mary, sister of Lazarus, approaches Jesus: “Lord,” she says, “if you had been here, my brother would not have died.” “Jesus wept.”
Several weeks passed, and the initial shock was aging into a sad inner ache. One day, I went downstairs where, on our newly installed cable connection, my husband was watching an old movie....I heard the familiar music. It was “Superman”! Superman, who with the help of Jimmy and Lois Lane, was saving a city very much like New York, from evil. The cartoonishly malevolent villain, someone so dastardly we could only picture him in our imaginations, was threatening to destroy the city. But then the cry went up, “Superman! Superman!” and in the wink of an eye and the flash of a red cape, the evil villain was vanquished and all was right with the world once again.
Where was God on September 11th? Can we believe that He wept over the devastation and loss of life? Although Osama bin Laden and his followers praise their version of God for what they perceive as their victory, we have to believe that God, in fact, is on our side, or at least on the side of the innocent, the victims. We must believe that He is weeping with us. And, although we do not understand why He allowed it to happen, we must believe that He will bring Good out of all this, as He has promised. Jesus allowed Lazarus to die, so that His disciples might learn faith. Mary and Martha had to wait four days for Jesus to heal their lives, to restore their brother to them. To date, we, in the year 2001, have yet to see any resurrections, any happy endings for those we know were lost and for their families. It appears we must wait much longer for our answers.
On September 11th, our world needed Superman. We needed Superman to leap up from the streets of Manhattan, and, at the last moment, “faster than a speeding bullet,” to intercept American Airlines Flight 11 in his nimble grasp, to pull it up short as it careened towards the World Trade Center North Tower. I can see him setting it down, perhaps on Ellis Island, as gently as can be. As the passengers flee to safety, a SWAT team of New York's finest takes down the terrorists. All this, but not before our hero, with his super senses, heeds
another distress call. In similar fashion, he rescues United Flight 175, and then at lightning speed, streaks cross-country to Washington, D.C. to save the Pentagon and passengers of Flight 77. Finally, he answers one last call, or many, from the brave voices of Flight 93 over Pennsylvania. It does not take long. His work done, our smiling faces follow after him as he soars away....he has saved the day. He has made everything all right once again. Superman, where were you when we needed you? If you had been there, these people would not have died. These haunting words bring back another time and place, a village outside Jerusalem, 2000 years ago, where a personal tragedy is working itself out...a personal tragedy, not unlike the 3500 personal tragedies that
I miss Superman. I dearly miss that feeling of security, of certainty that everything will be all right someday. Will everything be all right ever again? “Lord, I believe. Please help my unbelief!” Presvytera Lisa Metropoulos lives in Bangor, Maine where her husband Fr. Adam Metropoulos is priest of St. George Greek Orthodox Church. 41
P R A X I S
R e f l e c t i o n s
The Ethics of
September 11th LIA LEWIS
We, as Christians are caught as they say “between a rock and a hard place.” We want so much to hurt the people who hurt us yet there is the Christian Ethic that is trying to win a place in our hearts and minds. As people wounded by this devastating attack, we want to strike back at those who hurt us. Is this the right thing? Politically, yes, this is the right thing. We have reacted and have bombed a country that harbors our enemy. We have made it possible to extract and destroy that enemy at any time in the future. Spiritually, is this the right thing? Christ said that if we are struck on one cheek, we should turn the other. What does this mean? Should we be doves? Or should we be hawks? In Christianity, there is no such thing as doves and hawks. We see ourselves as peaceful and loving people. We want and desire peace but how can we achieve this if we are so brutally attacked? As a nation, we have every right to defend ourselves and we have the ability to destroy our enemy. However, so does God. He has the ability to destroy His enemy but has He done so? No, He has circumvented His enemy at every turn and has triumphed over Him. How? He did this through Christ. Christ is our true defender. Remember that God could have destroyed Adam, Eve and the serpent after He discovered their transgression rather than abolishing them from Paradise.
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Is vengeance the way for us? Or should we broker peace with our enemies? Christ would encourage us to do the latter. He will also tell as that His Father will take care of the former. If we continue to attack our enemies, do we not become like them? What we say and do to our enemy in our opinion is justice. What our enemy does to us in our opinion is violent and unjust. When Christ was confronted with a similar situation, He decided to sacrifice Himself for us. That was the plan all along but as the human who died, He was able to forgive His enemies. With His last breath of life, He asked His father to forgive them. Christ's enemies were unaware of what they had done. Can we forgive our enemies for September 11th? We can try. It is too soon to try and put aside the anger. I have always considered myself a very openminded individual who tries to espouse the same ideals as Christ does. However, I find myself in a position of wanting to retaliate and obliterate every person responsible for that day. I am angry but I have also been praying to God for His guidance. I think of ways of destroying my enemy and in the midst of them, I stop myself and pray to God for His forgiveness for my evil and unloving thoughts. Why? Because if I start thinking of destroying my enemy, I become just like
my enemy. The real Enemy (Satan) begins to triumph and I will not let that happen in my life. I am a child of light and so are the rest of us. What happened that day is tragic and wrong and must never be forgotten but I take comfort in knowing that God will take care of those who hurt us. Our wrath can never compare to His wrath. Vengeance is His not ours. If we give in to the hate, we become like Bin Laden or worse, we have gone to the “dark side.” In some ways, the movie Star Wars had it right. If we give in to our fears and desires to hurt those who hurt us, we enter into a realm that will consume us with hate. We become what we set out not to become. As an avid reader of Star Wars and Star Trek novels, the underlying theme is always to react to violence in as peaceful a manner as possible. The preservation of life takes precedence over everything else and negotiating peace with your enemy and forgiving them is paramount. At times like these, all science fiction seems naive but is it really? These stories may not be spiritual but they do espouse a morality that we find in Christ's teachings. Hatred and violence and revenge leads to Satan. Love and forgiveness leads to God. Which road would you prefer to take? Lia Lewis holds a Master of Divinity from Holy Cross School of Theology.
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PRAYER IN TIME OF NEED
Prayer Bookmark In remembrance of September 11, 2001, this laminated 9” bookmark has the “Prayer of St. Basil” from the Third Hour (9:00 a.m.) on the front, and 26 scriptural references on the back for: Shock, Grief, Fear, Helplessness, Anger and Encouragement. Pricing is quantity discounted as shown below.
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O Lord our God, Who has given Your peace unto mankind, and Who did send down the gift of the Holy Spirit upon Your disciples and apostles, and in Your might did open their lips with the tongues of fire: Open also the lips of us sinners and teach us how and for what we must pray. Be the Helmsman of our life, O calm haven of the tempest-tossed. Make known to us the way in which we should walk. Renew a right spirit within us, and with Your governing Spirit establish our unstable mind, that, being guided daily by Your good Spirit unto that which is for our benefit, we may be counted worthy to do Your commandments and always to keep in remembrance Your glorious coming which shall search out the deeds done by man. Strengthen us that we might not be deceived by the corruptible delights of this world, but that we might desire the enjoyment of the treasures to come. For You are blessed and praised in all Your Saints unto the ages of ages. Amen.*
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