http://www.examiner.com/x-15210-Roanoke-Orthodox-Christian-Examiner
My Orthodox catechumenate friend has been posting articles about Orthodoxy on this site. Check em out if your interested.
Showing posts with label Eastern Orthodox. Show all posts
Showing posts with label Eastern Orthodox. Show all posts
Tuesday, July 7, 2009
Tuesday, February 24, 2009
Catechetical Homily for Lent
+ B A R T H O L O M E W
By God's Grace Archbishop of Constantinople,
New Rome and Ecumenical Patriarch
To the Plenitude of the Church,
Grace and Peace from our Savior Jesus Christ
And Prayers, Blessings and Forgiveness from Us
"Come, all peoples, let us today welcome
The gift of fasting
The period of repentance granted to us by God"
(Monday, First Week of Fasting)
Brethren and beloved children in the Lord,
The fast proposed to us by our Holy Church is not any deprivation, but a charisma. And the repentance to which it calls us is not any punishment, but a divine gift.
When the Church urges us, through the words of Scripture, not to store up for ourselves treasures on earth "where most and rust consume" but instead to store up treasures in heaven, where there is no danger of corruption, it is telling us the truth. For the Church is not of this world, even though it lives in this world and knows it. It knows humanity: our real need and distress. It knows our time well: the time of great development and speed, the plethora of information and confusion, the time of maqny fears, threats and collapses.
This is why – with calmness and steadiness – the Church invites everyone to repentance. This is why it discourages its children from taking the wrong path by treasuring their labors and basing their hopes on unstable foundations. Rather, it encourages them to store up treasure in heaven; for where our treasure lies, there also our heart is.
The treasure that cannot be corrupted and the hope that does not shame is precisely God's love, the divine force that binds all things together. It is the incarnate Word of God, who stays with us forever.
He is the sanctification of our souls and bodies. For, He did not come to judge but to save the world. He did not come to criticize but to heal. "He wounds with compassion and demonstrates compassion with fervor."
He abolished he one who held the power of death, namely the devil. He annihilated the sorrow of death, namely the joyless form and dark presence of death, which darkens and poisons all of our life and joy.
This is why, when our heart and love are directed toward the divine-human Lord, who has authority over the living and the dead, then everything is illumined and transformed.
Indeed, when the Apostle exhorts us "not to set our hopes on the uncertainty of riches, but rather on God who richly provides us with everything for our enjoyment" (1 Tim. 6.17), he is assuring us that the true enjoyment of life is exactly what God offers us, while we simply receive it with gratitude and thanksgiving. Then, the little becomes abundant, because it is blessed; and the fleeting and momentary shine with the light of eternity.
Then, not only do the joys of life contain something eternal; but the troubles and sufferings become occasions of divine comfort.
The divine economy of salvation is certain. For, God is "the one who provides everything with depth of wisdom and loving-kindness." And the deposit of our labors is secure, for "we surrender all of our life and hope" to the incarnate Word.
So when the Gospel refers us to heaven, it is speaking literally. It brings us down to the reality of the earth, which has become heaven.
This is the certainty experienced and confessed by the Church.
Through your Cross, O Christ, there is one flock and one church of angels and human beings. Heaven and earth rejoice together. Lord, glory to you."
The Church grants us the opportunity to experience this miracle of earth-become-heaven. Our roots lie in heaven. Without the Church, we are uprooted and homeless.
For the Church is our home. So long as we return to the Church, we are returning home; we come to ourselves. So long as we are estranged from the Church, we are lost and meaningless.
So long as we approach the Church, we perceive the authenticity of what is true. We behold the heavenly Father awaiting us outside the house.
We are convinced by the sense of goodness and beauty; we sense the presence of God's powerful love, which overcomes death; we no longer sense the corruption and doubt, which mock the world.
Therefore, let us heed the divine invitation to enter the ocean of fasting in order to reach the harbor of light and resurrection with all the saints.
Holy and Great Lent 2009
Your fervent supplicant before God,
+ BARTHOLOMEW of Constantinople
By God's Grace Archbishop of Constantinople,
New Rome and Ecumenical Patriarch
To the Plenitude of the Church,
Grace and Peace from our Savior Jesus Christ
And Prayers, Blessings and Forgiveness from Us
"Come, all peoples, let us today welcome
The gift of fasting
The period of repentance granted to us by God"
(Monday, First Week of Fasting)
Brethren and beloved children in the Lord,
The fast proposed to us by our Holy Church is not any deprivation, but a charisma. And the repentance to which it calls us is not any punishment, but a divine gift.
When the Church urges us, through the words of Scripture, not to store up for ourselves treasures on earth "where most and rust consume" but instead to store up treasures in heaven, where there is no danger of corruption, it is telling us the truth. For the Church is not of this world, even though it lives in this world and knows it. It knows humanity: our real need and distress. It knows our time well: the time of great development and speed, the plethora of information and confusion, the time of maqny fears, threats and collapses.
This is why – with calmness and steadiness – the Church invites everyone to repentance. This is why it discourages its children from taking the wrong path by treasuring their labors and basing their hopes on unstable foundations. Rather, it encourages them to store up treasure in heaven; for where our treasure lies, there also our heart is.
The treasure that cannot be corrupted and the hope that does not shame is precisely God's love, the divine force that binds all things together. It is the incarnate Word of God, who stays with us forever.
He is the sanctification of our souls and bodies. For, He did not come to judge but to save the world. He did not come to criticize but to heal. "He wounds with compassion and demonstrates compassion with fervor."
He abolished he one who held the power of death, namely the devil. He annihilated the sorrow of death, namely the joyless form and dark presence of death, which darkens and poisons all of our life and joy.
This is why, when our heart and love are directed toward the divine-human Lord, who has authority over the living and the dead, then everything is illumined and transformed.
Indeed, when the Apostle exhorts us "not to set our hopes on the uncertainty of riches, but rather on God who richly provides us with everything for our enjoyment" (1 Tim. 6.17), he is assuring us that the true enjoyment of life is exactly what God offers us, while we simply receive it with gratitude and thanksgiving. Then, the little becomes abundant, because it is blessed; and the fleeting and momentary shine with the light of eternity.
Then, not only do the joys of life contain something eternal; but the troubles and sufferings become occasions of divine comfort.
The divine economy of salvation is certain. For, God is "the one who provides everything with depth of wisdom and loving-kindness." And the deposit of our labors is secure, for "we surrender all of our life and hope" to the incarnate Word.
So when the Gospel refers us to heaven, it is speaking literally. It brings us down to the reality of the earth, which has become heaven.
This is the certainty experienced and confessed by the Church.
Through your Cross, O Christ, there is one flock and one church of angels and human beings. Heaven and earth rejoice together. Lord, glory to you."
The Church grants us the opportunity to experience this miracle of earth-become-heaven. Our roots lie in heaven. Without the Church, we are uprooted and homeless.
For the Church is our home. So long as we return to the Church, we are returning home; we come to ourselves. So long as we are estranged from the Church, we are lost and meaningless.
So long as we approach the Church, we perceive the authenticity of what is true. We behold the heavenly Father awaiting us outside the house.
We are convinced by the sense of goodness and beauty; we sense the presence of God's powerful love, which overcomes death; we no longer sense the corruption and doubt, which mock the world.
Therefore, let us heed the divine invitation to enter the ocean of fasting in order to reach the harbor of light and resurrection with all the saints.
Holy and Great Lent 2009
Your fervent supplicant before God,
+ BARTHOLOMEW of Constantinople
Wednesday, January 28, 2009
Patriarch of Moscow and all Russia
I would also like to congratulate the Patriarch-Elect, + Kiril for his election to the Patriarchial throne of Moscow. God grant him many years!
While on the subject of Moscow. Many Ukrainian Catholics hold the Muscovite church in a very low opinion, and to be honest they pretty much deserve the criticisms they receive in their behavior following our freedom from the Soviet oppression. I, though, welcome the day when the Patriarch of Moscow and the Patriarch of Kyiv-Halych can embrace one another as brothers in Christ and in a mission to preach East-Roman Orthodox faith to all the Rus' people whom have been lost to the faith because of Communism. A true union of course, not one like which was imposed upon us by the Soviets. I believe +Kiril will be a vital step to bringing this about some time in the future (most likely not in my lifetime admittedly). Just my two cents.
While on the subject of Moscow. Many Ukrainian Catholics hold the Muscovite church in a very low opinion, and to be honest they pretty much deserve the criticisms they receive in their behavior following our freedom from the Soviet oppression. I, though, welcome the day when the Patriarch of Moscow and the Patriarch of Kyiv-Halych can embrace one another as brothers in Christ and in a mission to preach East-Roman Orthodox faith to all the Rus' people whom have been lost to the faith because of Communism. A true union of course, not one like which was imposed upon us by the Soviets. I believe +Kiril will be a vital step to bringing this about some time in the future (most likely not in my lifetime admittedly). Just my two cents.
Tuesday, January 20, 2009
Double post!
Sorry I didn't get around to this yesterday, but I wanted to commemorate St. Mark of Ephesus , whose feast was yesterday.
"
Kontakion in the Third Tone
Clad, O godly-minded one, with an invincible armor, thou didst dash to pieces the pride of the Western rebellion; thou wast brought forth as the champion of Orthodoxy, as the Comforter's own instrument and pure vessel. For this cause, to thee we cry out: Rejoice, O Mark, thou boast of the Orthodox flock.
"
"We seek and we pray for our return to that time when, being united, we spoke the same things and there was no schism between us." - St.Mark of Ephesus.
St. Mark was the only Orthodox Bishop who did not sign the decrees of Florence and most likely because he realized that it was not a true reunion, but a false one. Nothing was resolved and when he refused to sign the Pope himself cried out that nothing had been resolved (not exact quote). Today we Byzantine Catholics pave the path for eventual reunion between the two sides and perhaps St. Mark would not be the most pleased at our own situation during his life, but our union is different then that of Florence.
Also, I would like to remember the trial of King Charles I of England and Scotland. A king whom was betrayed by his own people. May his memory be eternal!
"
Kontakion in the Third Tone
Clad, O godly-minded one, with an invincible armor, thou didst dash to pieces the pride of the Western rebellion; thou wast brought forth as the champion of Orthodoxy, as the Comforter's own instrument and pure vessel. For this cause, to thee we cry out: Rejoice, O Mark, thou boast of the Orthodox flock.
"
"We seek and we pray for our return to that time when, being united, we spoke the same things and there was no schism between us." - St.Mark of Ephesus.
St. Mark was the only Orthodox Bishop who did not sign the decrees of Florence and most likely because he realized that it was not a true reunion, but a false one. Nothing was resolved and when he refused to sign the Pope himself cried out that nothing had been resolved (not exact quote). Today we Byzantine Catholics pave the path for eventual reunion between the two sides and perhaps St. Mark would not be the most pleased at our own situation during his life, but our union is different then that of Florence.
Also, I would like to remember the trial of King Charles I of England and Scotland. A king whom was betrayed by his own people. May his memory be eternal!
Thursday, January 8, 2009
Cyprianic vs. Augustinian?
Please do not take this as a scholarly piece in the least bit. Just a little of my own personal reflections. Many times there is considered a vast difference between the Sacramental theology of the Byzantine east vs. the theology of the Latin west. This, from my own observations, is root in a perceived difference in the teachings of St. Augustine and St. Cyprian. Supposedly at least. Its interesting because St. Cyprian and St. Augustine were both north Africans, and consequently both Latin culturally. They both even wrote in Latin as far as I know. So why the difference? To give a break down in the Augustinian(and later thomist view) a Sacrament needs several things
1. proper form
2. Proper matter
3. Intention to do what the Church does
Say for instance, the Eucharist. In the west, a priest who has valid orders can consecrete the Eucharist irrelevant of his faith in it or in the Church. Because intention is assumed if he is performing with proper matter and form.
In the Byzantine Orthodox east, there is no distinction between illicit and invalid. They need
1. Proper matter
2. Proper form
3. the Faith of the Church
So when a priest does proper form and matter in the Orthodox church, if he is not Orthodox then its irrelevant as he no longer posses the ability to celebrate the Mysteries at all! This is why some Orthodox rebaptize Catholics.
So if we look at these, perhaps there is a compromise that keeps both traditions intact fully. The intention to do as the Church does, and the faith of the Church really should be considered one in the same thing. I beleive, in my opinion, that the west has erred in some regard to this. Such as in the case of vagrant bishops who receive their orders from Old Catholics. Can such people so far from the Church structure really be intending to do as the Church intends? This automatic assumption on the part of the west of intention is ill founded. Likewise though, with the Orthodox. In the case of say , Catholic Sacraments. While there are serious disagreements between latins and the Orthodox on the role of the papacy, does that constitute a complete abandonment of the necessities of Orthodox faith for the celebration of the Mysteries? Just some thoughts I had.
(Excuse me my Orthodox readers if I have any, for talking of the mysteries in this very legalistic manner. I only am hoping to enlighten those unfamiliar with them. )
1. proper form
2. Proper matter
3. Intention to do what the Church does
Say for instance, the Eucharist. In the west, a priest who has valid orders can consecrete the Eucharist irrelevant of his faith in it or in the Church. Because intention is assumed if he is performing with proper matter and form.
In the Byzantine Orthodox east, there is no distinction between illicit and invalid. They need
1. Proper matter
2. Proper form
3. the Faith of the Church
So when a priest does proper form and matter in the Orthodox church, if he is not Orthodox then its irrelevant as he no longer posses the ability to celebrate the Mysteries at all! This is why some Orthodox rebaptize Catholics.
So if we look at these, perhaps there is a compromise that keeps both traditions intact fully. The intention to do as the Church does, and the faith of the Church really should be considered one in the same thing. I beleive, in my opinion, that the west has erred in some regard to this. Such as in the case of vagrant bishops who receive their orders from Old Catholics. Can such people so far from the Church structure really be intending to do as the Church intends? This automatic assumption on the part of the west of intention is ill founded. Likewise though, with the Orthodox. In the case of say , Catholic Sacraments. While there are serious disagreements between latins and the Orthodox on the role of the papacy, does that constitute a complete abandonment of the necessities of Orthodox faith for the celebration of the Mysteries? Just some thoughts I had.
(Excuse me my Orthodox readers if I have any, for talking of the mysteries in this very legalistic manner. I only am hoping to enlighten those unfamiliar with them. )
Monday, December 22, 2008
Nativity message of the Ecumenical Patriarch
+BARTHOLOMEW
By the Mercy of God
Archbishop of Constantinople, New Rome and Ecumenical Patriarch
To the Plenitude of the Church
Grace, peace and mercy from the Savior Christ, born in Bethlehem
Beloved brethren and children in the Lord,
The great and sacred day of Christmas has dawned, the metropolis and mother of all feasts, inviting each of us to spiritual uplifting and encounter with the Ancient of Days, who became an infant for us.
As St. John of Damascus underlines: “By the grace of God the Father, the only begotten Son and divine Word of God, who is in the bosom of the Father, consubstantial with the Father and the Holy Spirit, the pre-eternal and perfect God, who is without beginning, condescends to us as His servants, becoming fully human and achieves that which is newer than new, the only new thing under the sun.” (On the Orthodox Faith) This incarnation of the Son of God is not merely symbolical, like the other incarnations of the numerous gods in mythology; it is reality, a truly new reality, the only new thing under the sun, which occurred at a specific historical moment in the reign of the Emperor Octavian Augustus some 746 years (according to new astronomical data) since the establishment of Rome, in the midst of a specific people, from the house and line of David (Luke 2.4), in a specific place, namely Bethlehem of Judaea, with a very specific purpose: “He became human in order that we might become divine,” in accordance with the succinct expression of Athanasius the Great. (On the Divine Incarnation 54)
The event of incarnation of God’s Word grants us the opportunity to reach the extreme limits of our nature, which are identified neither with the “good and beautiful” of the ancient Greeks and the “justice” of the philosophers, nor with the tranquility of Buddhist “nirvana” and the transcendental “fate” or so-called “karma” by means of the reputedly continuous changes in the form of life, nor again with any “harmony” of supposedly contradictory elements of some imaginary “living force” and anything else like these. Rather, it is the ontological transcendence of corruption and death through Christ, our integration into His divine life and glory, and our union by grace through Him with the Father in the Holy Spirit. These are our ultimate limits: personal union with the Trinitarian God! And Christ’s nativity does not promise any vague blessedness or abstract eternity; it places “in our hands” the potential of personal participation in God’s sacred life and love in an endless progression. It grants us the possibility not only “of receiving adoption” (Gal. 4.5) but also of becoming “partakers of divine nature.” (2 Peter 1.4).
Of course, amid the global confusion and crisis of our time, these truths have a strange echo. Most people’s hope, resting on worldly “deities,” is falsified on a daily basis in the most terrible ways. The human person is humiliated and crushed by numbers, machines, computers, stock markets, and diverse flags of vain ideological opportunism. Nature is blasphemed; the environment groans; young people despair and protest against the injustice of the present and the uncertainty of the future. “Darkness, clouds, storms and noise” (Deut. 4.11) prevail in our world, giving the impression that even the light of hope that dawns in Bethlehem is threatened with extinction and the angelic hymn of universal joy – “Glory to God in the highest and on earth peace, good will to all people” (Luke 2.14) – is in danger of being overcome. Nevertheless, the Church calls everyone to sober attention, re-evaluation of priorities in life, and pursuit of divine traces and value in every other person of respect toward the image of God. Indeed, the Church will not cease to proclaim – with all the strength acquired by its two millennia of experience – that the child that lies in the manger of Bethlehem is “the hope of all ends of the earth,” the Word and purpose of life, redemption sent by God to His people, namely to the whole world.
We share this good news with much love from the martyric Throne of the Great Church of Christ in Constantinople, proclaiming it to all children of the Ecumenical Patriarchate and to every person that thirsts for Christ, invoking upon all of you the mercy, peace and grace of God, together with the saving gift of the only-begotten Son of God, who came down from the heavens – for us and for our salvation – and was incarnate of the Holy Spirit and the Virgin Mary, becoming human. To Him belong the glory, power, honor and worship, together with the Father and the Holy Spirit, to the ages.
At the Phanar, Christmas 2008
Fervent supplicant to God for all
Bartholomew, Archbishop of Constantinople, New Rome and Ecumenical Patriarch
By the Mercy of God
Archbishop of Constantinople, New Rome and Ecumenical Patriarch
To the Plenitude of the Church
Grace, peace and mercy from the Savior Christ, born in Bethlehem
Beloved brethren and children in the Lord,
The great and sacred day of Christmas has dawned, the metropolis and mother of all feasts, inviting each of us to spiritual uplifting and encounter with the Ancient of Days, who became an infant for us.
As St. John of Damascus underlines: “By the grace of God the Father, the only begotten Son and divine Word of God, who is in the bosom of the Father, consubstantial with the Father and the Holy Spirit, the pre-eternal and perfect God, who is without beginning, condescends to us as His servants, becoming fully human and achieves that which is newer than new, the only new thing under the sun.” (On the Orthodox Faith) This incarnation of the Son of God is not merely symbolical, like the other incarnations of the numerous gods in mythology; it is reality, a truly new reality, the only new thing under the sun, which occurred at a specific historical moment in the reign of the Emperor Octavian Augustus some 746 years (according to new astronomical data) since the establishment of Rome, in the midst of a specific people, from the house and line of David (Luke 2.4), in a specific place, namely Bethlehem of Judaea, with a very specific purpose: “He became human in order that we might become divine,” in accordance with the succinct expression of Athanasius the Great. (On the Divine Incarnation 54)
The event of incarnation of God’s Word grants us the opportunity to reach the extreme limits of our nature, which are identified neither with the “good and beautiful” of the ancient Greeks and the “justice” of the philosophers, nor with the tranquility of Buddhist “nirvana” and the transcendental “fate” or so-called “karma” by means of the reputedly continuous changes in the form of life, nor again with any “harmony” of supposedly contradictory elements of some imaginary “living force” and anything else like these. Rather, it is the ontological transcendence of corruption and death through Christ, our integration into His divine life and glory, and our union by grace through Him with the Father in the Holy Spirit. These are our ultimate limits: personal union with the Trinitarian God! And Christ’s nativity does not promise any vague blessedness or abstract eternity; it places “in our hands” the potential of personal participation in God’s sacred life and love in an endless progression. It grants us the possibility not only “of receiving adoption” (Gal. 4.5) but also of becoming “partakers of divine nature.” (2 Peter 1.4).
Of course, amid the global confusion and crisis of our time, these truths have a strange echo. Most people’s hope, resting on worldly “deities,” is falsified on a daily basis in the most terrible ways. The human person is humiliated and crushed by numbers, machines, computers, stock markets, and diverse flags of vain ideological opportunism. Nature is blasphemed; the environment groans; young people despair and protest against the injustice of the present and the uncertainty of the future. “Darkness, clouds, storms and noise” (Deut. 4.11) prevail in our world, giving the impression that even the light of hope that dawns in Bethlehem is threatened with extinction and the angelic hymn of universal joy – “Glory to God in the highest and on earth peace, good will to all people” (Luke 2.14) – is in danger of being overcome. Nevertheless, the Church calls everyone to sober attention, re-evaluation of priorities in life, and pursuit of divine traces and value in every other person of respect toward the image of God. Indeed, the Church will not cease to proclaim – with all the strength acquired by its two millennia of experience – that the child that lies in the manger of Bethlehem is “the hope of all ends of the earth,” the Word and purpose of life, redemption sent by God to His people, namely to the whole world.
We share this good news with much love from the martyric Throne of the Great Church of Christ in Constantinople, proclaiming it to all children of the Ecumenical Patriarchate and to every person that thirsts for Christ, invoking upon all of you the mercy, peace and grace of God, together with the saving gift of the only-begotten Son of God, who came down from the heavens – for us and for our salvation – and was incarnate of the Holy Spirit and the Virgin Mary, becoming human. To Him belong the glory, power, honor and worship, together with the Father and the Holy Spirit, to the ages.
At the Phanar, Christmas 2008
Fervent supplicant to God for all
Bartholomew, Archbishop of Constantinople, New Rome and Ecumenical Patriarch
Saturday, October 18, 2008
Wednesday, October 1, 2008
Some Monarchist Akathist hymns
http://www.angelfire.com/planet/parastos/akathistdavid.html
Akathist hymn to Saint David, King of Israel
http://www.angelfire.com/planet/parastos/akathisttsar.html
Akathist to Saint Nicholas , Tsar and Passionbearer
http://www.angelfire.com/planet/parastos/akathiststelizabeth.html
Akathist to Saint Elizabeth, Grand Duchess and Passionbearer
The sites don't include the introduction prayers. But a quick search on the net for Akathist hymn will provide one with the proper introduction prayers.
In other news, I am about to send my letter off to Bishop Jugis and Bishop Robert for canonical transfer. Just waiting for my sacramental documents to arrive by mail so I can send em off.
Akathist hymn to Saint David, King of Israel
http://www.angelfire.com/planet/parastos/akathisttsar.html
Akathist to Saint Nicholas , Tsar and Passionbearer
http://www.angelfire.com/planet/parastos/akathiststelizabeth.html
Akathist to Saint Elizabeth, Grand Duchess and Passionbearer
The sites don't include the introduction prayers. But a quick search on the net for Akathist hymn will provide one with the proper introduction prayers.
In other news, I am about to send my letter off to Bishop Jugis and Bishop Robert for canonical transfer. Just waiting for my sacramental documents to arrive by mail so I can send em off.
Wednesday, September 24, 2008
INTRODUCTION TO THE JESUS PRAYER
by H.R.H. Princess Ileana of Romania
"
Lord Jesus Christ, Son of God, have mercy upon me, a sinner.
I have often read the Jesus Prayer in prayer books and heard it in church, but my attention was drawn to it first some years ago in Romania. There in a small Monastery of Sâmbata, tucked away at the foot of the Carpathians in the heart of the deep forest, its little white church reflected in a crystal-clear mountain pond, I met a monk who practiced the "prayer of the heart". Profound peace and silence reigned at Sâmbata in those days; it was a place of rest and strength—I pray God it still is.
I have wandered far since I last saw Sâmbata, and all the while the Jesus Prayer lay as a precious gift buried in my heart. It remained inactive until a few years ago, when I read The Way of a Pilgrim. Since then I have been seeking to practice it continually. At times I lapse; nonetheless, the prayer has opened unbelievable vistas within my heart and soul.
The Jesus Prayer, or the Prayer of the Heart, centers on the Holy Name itself. It may be said in its entirety: "Lord Jesus Christ, Son of God, have mercy upon me, a sinner;" it may be changed to "us sinners" or to other persons named, or it may be shortened. The power lies in the name of Jesus; thus "Jesus," alone, may fulfill the whole need of the one who prays.
The Prayer goes back to the New Testament and has had a long, traditional use. The method of contemplation based upon the Holy Name is attributed to St. Simeon, called the "New Theologian" (949-1022). When he was 14 years old, St. Simeon had a vision of heavenly light in which he seemed to be separated from his body. Amazed, and overcome with an overpowering joy, he felt a consuming humility, and cried, borrowing the Publican's prayer (Luke 18:13), "Lord Jesus, have mercy upon me." Long after the vision had disappeared, the great joy returned to St. Simeon each time he repeated the prayer; and he taught his disciples to worship likewise. The prayer evolved into its expanded form: "Lord Jesus Christ, Son of God, have mercy upon me, a sinner." In this guise it has come down to us from generation to generation of pious monks and laymen.
The invocation of the Holy Name is not peculiar to the Orthodox Church but is used by Roman Catholics, Anglicans, and Protestants, though to a lesser degree. On Mount Sinai and Athos the monks worked out a whole system of contemplation based upon this simple prayer, practiced in complete silence. These monks came to be known as "Quietists" (in Greek: "Hesychasts").
St. Gregory Palamas (1296-1359), the last of the great Church Fathers, became the exponent of the Hesychasts. He won, after a long drawn out battle, an irrefutable place for the Jesus Prayer and the Quietists within the Church. In the 18th century when tsardom hampered monasticism in Russia, and the Turks crushed Orthodoxy in Greece, the Neamtzu monastery in Moldavia (Romania) became one of the great centers for the Jesus Prayer.
The Prayer is held to be so outstandingly spiritual because it is focused wholly on Jesus: all thoughts, striving, hope, faith and love are outpoured in devotion to God the Son. It fulfills two basic injunctions of the New Testament. In one, Jesus said: "I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full" (John 16: 23, 24). In the other precept we find St. Paul's injunction to pray without ceasing, (1. Thess. 5:17). Further, it follows Jesus' instructions upon how to pray (which He gave at the same time He taught His followers the Lord's Prayer): "When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly" (Matt. 6:6).
And Jesus taught that all impetus, good and bad, originates in men's hearts. "A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh" (Luke 6:45).
Upon these and many other precepts of the New Testament as well as the Old, the Holy Fathers, even before St. Simeon, based their fervent and simple prayer. They developed a method of contemplation in which unceasing prayer became as natural as breathing, following the rhythmic cadence of the heart beat.
All roads that lead to God are beset with pitfalls because the enemy (Satan) ever lies in wait to trip us up. He naturally attacks most assiduously when we are bent on finding our way to salvation, for that is what he most strives to hinder. In mystical prayer the temptations we encounter exceed all others in danger; because our thoughts are on a higher level, the allurements are proportionally subtler. Someone said that "mysticism started in mist and ended in schism"; this cynical remark, spoken by an unbeliever, has a certain truth in it. Mysticism is of real spiritual value only when it is practiced with absolute sobriety.
At one time a controversy arose concerning certain Quietists who fell into excessive acts of piety and fasting because they lost the sense of moderation upon which our Church lays so great a value. We need not dwell upon misuses of the Jesus Prayer, except to realize that all exaggerations are harmful and that we should at all times use self-restraint. "Practice of the Jesus Prayer is the traditional fulfillment of the injunction of the Apostle Paul to 'pray always:' it has nothing to do with the mysticism which is the heritage of pagan ancestry."
The Orthodox Church is full of deep mystic life which she guards and encompasses with the strength of her traditional rules; thus her mystics seldom go astray. "The 'ascetical life' is a life in which 'acquired' virtues, i.e. virtues resulting from a personal effort, only accompanied by that general grace which God grants to every good will, prevail. The 'mystical life' is a life in which the gifts of the Holy Spirit are predominant over human efforts, and in which 'infused' virtues are predominant over the 'acquired' ones; the soul has become more passive than active. Let us use a classical comparison. Between the ascetic life, that is, the life in which human action predominates, and the mystical life, that is, the life in which God's action predominates, there is the same difference as between rowing a boat and sailing it; the oar is the ascetic effort, the sail is the mystical passivity which is unfurled to catch the divine wind." The Jesus Prayer is the core of mystical prayer, and it can be used by anyone, at any time. There is nothing mysterious about this (let us not confuse "mysterious" with "mystic"). We start by following the precepts and examples frequently given by our Lord. First, go aside into a quiet place: "Come ye yourselves apart into a desert place, and rest awhile" (Mark 6:31); "Study to be quiet" (I. Thess. 4: 11); then pray in secret—alone and in silence.
The phrases "to pray in secret, alone and in silence" need, I feel, a little expanding. "Secret" should be understood as it is used in the Bible: for instance, Jesus tells us to do our charity secretly-not letting the left hand know what the right one does. We should not parade our devotions, nor boast about them. "Alone" means to separate ourselves from our immediate surroundings and disturbing influences. As a matter of fact, never are we in so much company as when we pray". . . seeing we also are compassed about with so great a cloud of witnesses. . ." (Hebrews 12:1). The witnesses are all those who pray: Angels, Archangels, saints and sinners, the living and the dead. It is in prayer, especially the Jesus Prayer, that we become keenly aware of belonging to the living body of Christ. In "silence" implies that we do not speak our prayer audibly. We do not even meditate on the words; we use them only to reach beyond them to the essence itself.
In our busy lives this is not easy, yet it can be done-we can each of us find a few minutes in which to use a prayer consisting of only a few words, or even only one. This prayer should be repeated quietly, unhurriedly, thoughtfully. Each thought should be concentrated on Jesus, forgetting all else, both joys and sorrows. Any stray thought, however good or pious, can become an obstacle.
When you embrace a dear one you do not stop to meditate how and why you love—you just love wholeheartedly. It is the same when spiritually we grasp Jesus the Christ to our heart. If we pay heed to the depth and quality of our love, it means that we are preoccupied with our own reactions, rather than giving ourselves unreservedly to Jesus —holding nothing back. Think the prayer as you breathe in and out; calm both mind and body, using as rhythm the heartbeat. Do not search for words, but go on repeating the Prayer, or Jesus' name alone, in love and adoration. That is ALL! Strange—in this little there is more than all!
It is good to have regular hours for prayer and to retire whenever possible to the same room or place, possibly before an icon. The icon is loaded with the objective presence of the One depicted, and thus greatly assists our invocation. Orthodox monks and nuns find that to use a rosary helps to keep the attention fixed. Or you may find it best quietly to close your eyes—focusing them inward.
The Jesus Prayer can be used for worship and petition; as intercession, invocation, adoration, and as thanksgiving. It is a means by which we lay all that is in our hearts, both for God and man, at the feet of Jesus. It is a means of communion with God and with all those who pray. The fact that we can train our hearts to go on praying even when we sleep, keeps us uninterruptedly within the community of prayer. This is no fanciful statement; many have experienced this life-giving fact. We cannot, of course, attain this continuity of prayer all at once, but it is achievable; for all that is worthwhile we must ". . . run with patience the race that is set before us . . ." (Hebrews 12:1).
I had a most striking proof of uninterrupted communion with all those who pray when I lately underwent surgery. I lay long under anesthesia. "Jesus" had been my last conscious thought, and the first word on my lips as I awoke. It was marvelous beyond words to find that although I knew nothing of what was happening to my body I never lost cognizance of being prayed-for and of praying myself. After such an experience one no longer wonders that there are great souls who devote their lives exclusively to prayer.
Prayer has always been of very real importance to me, and the habit formed in early childhood of morning and evening prayer has never left me; but in the practice of the Jesus Prayer I am but a beginner. I would, nonetheless, like to awaken interest in this prayer because, even if I have only touched the hem of a heavenly garment, I have touched it—and the joy is so great I would share it with others. It is not every man's way of prayer; you may not find in it the same joy that I find, for your way may be quite a different one—yet equally bountiful.
In fear and joy, in loneliness and companionship, it is ever with me. Not only in the silence of daily devotions, but at all times and in all places. It transforms, for me, frowns into smiles; it beautifies, as if a film had been washed off an old picture so that the colors appear clear and bright, like nature on a warm spring day after a shower. Even despair has become attenuated and repentance has achieved its purpose.
When I arise in the morning, it starts me joyfully upon a new day. When I travel by air, land, or sea, it sings within my breast. When I stand upon a platform and face my listeners, it beats encouragement. When I gather my children around me, it murmurs a blessing. And at the end of a weary day, when I lay me down to rest, I give my heart over to Jesus: "(Lord) into thy hands I commend my spirit". I sleep—but my heart as it beats prays on: "JESUS".
"
Its not very often that I can make a post both about spirituality and monarchy! I found this short work quite good and a great introduction to the Jesus prayer. From what I read, H.R.H. went on to become a nun.
"
Lord Jesus Christ, Son of God, have mercy upon me, a sinner.
I have often read the Jesus Prayer in prayer books and heard it in church, but my attention was drawn to it first some years ago in Romania. There in a small Monastery of Sâmbata, tucked away at the foot of the Carpathians in the heart of the deep forest, its little white church reflected in a crystal-clear mountain pond, I met a monk who practiced the "prayer of the heart". Profound peace and silence reigned at Sâmbata in those days; it was a place of rest and strength—I pray God it still is.
I have wandered far since I last saw Sâmbata, and all the while the Jesus Prayer lay as a precious gift buried in my heart. It remained inactive until a few years ago, when I read The Way of a Pilgrim. Since then I have been seeking to practice it continually. At times I lapse; nonetheless, the prayer has opened unbelievable vistas within my heart and soul.
The Jesus Prayer, or the Prayer of the Heart, centers on the Holy Name itself. It may be said in its entirety: "Lord Jesus Christ, Son of God, have mercy upon me, a sinner;" it may be changed to "us sinners" or to other persons named, or it may be shortened. The power lies in the name of Jesus; thus "Jesus," alone, may fulfill the whole need of the one who prays.
The Prayer goes back to the New Testament and has had a long, traditional use. The method of contemplation based upon the Holy Name is attributed to St. Simeon, called the "New Theologian" (949-1022). When he was 14 years old, St. Simeon had a vision of heavenly light in which he seemed to be separated from his body. Amazed, and overcome with an overpowering joy, he felt a consuming humility, and cried, borrowing the Publican's prayer (Luke 18:13), "Lord Jesus, have mercy upon me." Long after the vision had disappeared, the great joy returned to St. Simeon each time he repeated the prayer; and he taught his disciples to worship likewise. The prayer evolved into its expanded form: "Lord Jesus Christ, Son of God, have mercy upon me, a sinner." In this guise it has come down to us from generation to generation of pious monks and laymen.
The invocation of the Holy Name is not peculiar to the Orthodox Church but is used by Roman Catholics, Anglicans, and Protestants, though to a lesser degree. On Mount Sinai and Athos the monks worked out a whole system of contemplation based upon this simple prayer, practiced in complete silence. These monks came to be known as "Quietists" (in Greek: "Hesychasts").
St. Gregory Palamas (1296-1359), the last of the great Church Fathers, became the exponent of the Hesychasts. He won, after a long drawn out battle, an irrefutable place for the Jesus Prayer and the Quietists within the Church. In the 18th century when tsardom hampered monasticism in Russia, and the Turks crushed Orthodoxy in Greece, the Neamtzu monastery in Moldavia (Romania) became one of the great centers for the Jesus Prayer.
The Prayer is held to be so outstandingly spiritual because it is focused wholly on Jesus: all thoughts, striving, hope, faith and love are outpoured in devotion to God the Son. It fulfills two basic injunctions of the New Testament. In one, Jesus said: "I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full" (John 16: 23, 24). In the other precept we find St. Paul's injunction to pray without ceasing, (1. Thess. 5:17). Further, it follows Jesus' instructions upon how to pray (which He gave at the same time He taught His followers the Lord's Prayer): "When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly" (Matt. 6:6).
And Jesus taught that all impetus, good and bad, originates in men's hearts. "A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh" (Luke 6:45).
Upon these and many other precepts of the New Testament as well as the Old, the Holy Fathers, even before St. Simeon, based their fervent and simple prayer. They developed a method of contemplation in which unceasing prayer became as natural as breathing, following the rhythmic cadence of the heart beat.
All roads that lead to God are beset with pitfalls because the enemy (Satan) ever lies in wait to trip us up. He naturally attacks most assiduously when we are bent on finding our way to salvation, for that is what he most strives to hinder. In mystical prayer the temptations we encounter exceed all others in danger; because our thoughts are on a higher level, the allurements are proportionally subtler. Someone said that "mysticism started in mist and ended in schism"; this cynical remark, spoken by an unbeliever, has a certain truth in it. Mysticism is of real spiritual value only when it is practiced with absolute sobriety.
At one time a controversy arose concerning certain Quietists who fell into excessive acts of piety and fasting because they lost the sense of moderation upon which our Church lays so great a value. We need not dwell upon misuses of the Jesus Prayer, except to realize that all exaggerations are harmful and that we should at all times use self-restraint. "Practice of the Jesus Prayer is the traditional fulfillment of the injunction of the Apostle Paul to 'pray always:' it has nothing to do with the mysticism which is the heritage of pagan ancestry."
The Orthodox Church is full of deep mystic life which she guards and encompasses with the strength of her traditional rules; thus her mystics seldom go astray. "The 'ascetical life' is a life in which 'acquired' virtues, i.e. virtues resulting from a personal effort, only accompanied by that general grace which God grants to every good will, prevail. The 'mystical life' is a life in which the gifts of the Holy Spirit are predominant over human efforts, and in which 'infused' virtues are predominant over the 'acquired' ones; the soul has become more passive than active. Let us use a classical comparison. Between the ascetic life, that is, the life in which human action predominates, and the mystical life, that is, the life in which God's action predominates, there is the same difference as between rowing a boat and sailing it; the oar is the ascetic effort, the sail is the mystical passivity which is unfurled to catch the divine wind." The Jesus Prayer is the core of mystical prayer, and it can be used by anyone, at any time. There is nothing mysterious about this (let us not confuse "mysterious" with "mystic"). We start by following the precepts and examples frequently given by our Lord. First, go aside into a quiet place: "Come ye yourselves apart into a desert place, and rest awhile" (Mark 6:31); "Study to be quiet" (I. Thess. 4: 11); then pray in secret—alone and in silence.
The phrases "to pray in secret, alone and in silence" need, I feel, a little expanding. "Secret" should be understood as it is used in the Bible: for instance, Jesus tells us to do our charity secretly-not letting the left hand know what the right one does. We should not parade our devotions, nor boast about them. "Alone" means to separate ourselves from our immediate surroundings and disturbing influences. As a matter of fact, never are we in so much company as when we pray". . . seeing we also are compassed about with so great a cloud of witnesses. . ." (Hebrews 12:1). The witnesses are all those who pray: Angels, Archangels, saints and sinners, the living and the dead. It is in prayer, especially the Jesus Prayer, that we become keenly aware of belonging to the living body of Christ. In "silence" implies that we do not speak our prayer audibly. We do not even meditate on the words; we use them only to reach beyond them to the essence itself.
In our busy lives this is not easy, yet it can be done-we can each of us find a few minutes in which to use a prayer consisting of only a few words, or even only one. This prayer should be repeated quietly, unhurriedly, thoughtfully. Each thought should be concentrated on Jesus, forgetting all else, both joys and sorrows. Any stray thought, however good or pious, can become an obstacle.
When you embrace a dear one you do not stop to meditate how and why you love—you just love wholeheartedly. It is the same when spiritually we grasp Jesus the Christ to our heart. If we pay heed to the depth and quality of our love, it means that we are preoccupied with our own reactions, rather than giving ourselves unreservedly to Jesus —holding nothing back. Think the prayer as you breathe in and out; calm both mind and body, using as rhythm the heartbeat. Do not search for words, but go on repeating the Prayer, or Jesus' name alone, in love and adoration. That is ALL! Strange—in this little there is more than all!
It is good to have regular hours for prayer and to retire whenever possible to the same room or place, possibly before an icon. The icon is loaded with the objective presence of the One depicted, and thus greatly assists our invocation. Orthodox monks and nuns find that to use a rosary helps to keep the attention fixed. Or you may find it best quietly to close your eyes—focusing them inward.
The Jesus Prayer can be used for worship and petition; as intercession, invocation, adoration, and as thanksgiving. It is a means by which we lay all that is in our hearts, both for God and man, at the feet of Jesus. It is a means of communion with God and with all those who pray. The fact that we can train our hearts to go on praying even when we sleep, keeps us uninterruptedly within the community of prayer. This is no fanciful statement; many have experienced this life-giving fact. We cannot, of course, attain this continuity of prayer all at once, but it is achievable; for all that is worthwhile we must ". . . run with patience the race that is set before us . . ." (Hebrews 12:1).
I had a most striking proof of uninterrupted communion with all those who pray when I lately underwent surgery. I lay long under anesthesia. "Jesus" had been my last conscious thought, and the first word on my lips as I awoke. It was marvelous beyond words to find that although I knew nothing of what was happening to my body I never lost cognizance of being prayed-for and of praying myself. After such an experience one no longer wonders that there are great souls who devote their lives exclusively to prayer.
Prayer has always been of very real importance to me, and the habit formed in early childhood of morning and evening prayer has never left me; but in the practice of the Jesus Prayer I am but a beginner. I would, nonetheless, like to awaken interest in this prayer because, even if I have only touched the hem of a heavenly garment, I have touched it—and the joy is so great I would share it with others. It is not every man's way of prayer; you may not find in it the same joy that I find, for your way may be quite a different one—yet equally bountiful.
In fear and joy, in loneliness and companionship, it is ever with me. Not only in the silence of daily devotions, but at all times and in all places. It transforms, for me, frowns into smiles; it beautifies, as if a film had been washed off an old picture so that the colors appear clear and bright, like nature on a warm spring day after a shower. Even despair has become attenuated and repentance has achieved its purpose.
When I arise in the morning, it starts me joyfully upon a new day. When I travel by air, land, or sea, it sings within my breast. When I stand upon a platform and face my listeners, it beats encouragement. When I gather my children around me, it murmurs a blessing. And at the end of a weary day, when I lay me down to rest, I give my heart over to Jesus: "(Lord) into thy hands I commend my spirit". I sleep—but my heart as it beats prays on: "JESUS".
"
Its not very often that I can make a post both about spirituality and monarchy! I found this short work quite good and a great introduction to the Jesus prayer. From what I read, H.R.H. went on to become a nun.
Sunday, September 21, 2008
Reflections before going to bed
"O heavenly King, Comforter, the Spirit of Truth, Who art present everywhere and fillest all tings, the Treasure of blessings and the Giver of life ; come and take Thy abode in us, and cleanse us of every stain, and save our souls, O Gracious One."
Since my computer is still on as I finish my latin, I figured I'd make a quick post before going to grab my laundry and going to bed.
I always , it seems, have trouble making major life decisions. Or at least knowing when I should decide something. I can never be certain that its not just a passing fancy and I am always impatient in making these decisions. I ,of course, ran into this in a major way freshmen year when I attempted to join the Transalpine Redemptorists, then of course affiliated with the SSPX. Or perhaps when I considered becoming Orthodox(the three times). Yeah : ( needless to say I have been all over the map of apostolic christianity. Maronite, Eastern Orthodox, Oriental Orthodox, Roman, traditional roman, schismatic traditionalist, and Byzantine Catholic. Though I will say that this time, it does feel different. I feel much more at home at the mission. I suppose my issue is how do I know this is not just some sort of passing fancy, or if this is the real deal. Is this where I really belong and is this where God really has been leading me all my life? I suppose there isn't a major rush to decide this now or not... but I feel like I am in a limbo of sorts. I can't say I am latin, and I can't say I am a greek or a syriac. My spiritual and liturgical life is torn between the latin and the greek and I suppose the issue here is that I have no stability. I have roots set in each tradition but because of this, I can not have deep roots within one Tradition. I have no place to call a spiritual home as I wander the desert for the last four years since my rediscovering Christ. Here though I do feel more at home. I am not made to abandon my love of philosophy as I felt I was in the Syriac tradition, but at the same time I hold onto the deep sense of mystery that is so lacking within the Latin tradition(both traditional and modern). Perhaps that is an oversimplification of the three major traditions, but I feel its accurate enough. The Byzantine tradition, in my view , is the perfect meeting place between western rationalism and oriental mysticism. The energy/essence distinction, for one thing, perfectly fits into the epistemology I had developed for myself on how we understand God in such a close way that its a little unbeleivable that I didn't just copy the concept without using the terms! But I didn't copy it for I was ignorant of it before recently. And something else lost within the West, or horribly mutated in some instances, is the idea of being 'moved' by the Spirit. This is something I have just started to understand within my own prayer life. To my original point though, I don't want to canonically switch to a new church only then a week later to be back in a latin state of mind. Right now, I have placed as a benchmark January or Febuary as the earliest that I would request to make such a change. That would be about a year since when my return to the East occured. It is interesting though, how often I have moved eastward in the last four years. (Infact I even considered it at a passing glance 5 years ago when I felt completely lost and fell into far eastern paganism, BUT thats a different story all together. Ah the foolishness of emo high schoolness). Off hand, I can recall 4 or 5 times in which I seriously have considered becoming eastern christian (whether Orthodox or Catholic). I reached closure to the Orthodox tendencies when I learned the linguistics behind the Fillioque and procedit as opposed to their Greek counterpart. Not to mention that the statement was older then just the council of toledo. For almost a year now, I have been pretty solidly Eastern(if there is such a thing) in my basic theological out look. Anyways...
Last saturday I took up cantoring and received many a compliment. I am a pretty good natural singer, but I do not have too much formal training in it. (Musically I am pretty talented, now if I just has the discipline to keep up my saxophones then perhaps I would be quite good at it : p ). The first time I walked into a greek orthodox church 4 years ago and I heard the chanting I knew that I wanted to do that! At one point, when I was considering joining a Bulgarian Orthodox church I also acted as a chanter, though somehow I picked up the tone without having the sheet music for it! Now I am finally a formal cantor at a Byzantine church and I have to say that I love it. I have heard from others online, that most english Ukrainian Catholic Divine Liturgies are 'low mass' types with little or no singing, and if thats the case then our little mission is much different. We sing everything here and now we even have sung propers. Now if only we could get more people to show up. This weekend, Fr. Mark from St. Nicholas in Raleigh is coming down to discuss the future of the mission and the mission administrator is currently in formation to become a deacon in the Eparchy. If I have a call to the priesthood, I really hope it is to this eparchy so that I could come back to the Carolinas and help spread the Byzantine Ukrainian tradition throughout the two states! To think that a southern state like North Carolina has 4 Ukrainian Catholic missions and at least one Ruthenian parish(to my knowledge) is incredible! I just wish there was more I could do for the Mission's growth. My associate Mr. Catron and I placed several fliers about my school to promote it to college students but people keep moving my one flier in the Adoration chapel.... I hope we can get our local deacon, or Fr. Mark or Fr. Sean to come by the school in the future and give a talk on the Byzantine Tradition.
Well this post turned out a lot longer then I thought it would. Sorry for the long read (you know,to all 1 or 2 of the people that might read this : p ). If anyone has advice then please do not be stingy and share it with me : ) .
Quick edit
After re reading my old March post on this same issue, I have something to add. Perhaps my initial feelings of St. Basil was out of a subconcious desire to avoid Eastern Orthodoxy ? OR perhaps I really am a rootless ecclesial vagabond and simply can not make up my mind? Or perhaps God wanted me to experiance the Maronites more from a theological and spiritual perspective, rather then the purely liturgical one I had before, in order to help me grow to realize my true home in the Byzantine east? Only God knows I suppse. Well ok off to bed.
Since my computer is still on as I finish my latin, I figured I'd make a quick post before going to grab my laundry and going to bed.
I always , it seems, have trouble making major life decisions. Or at least knowing when I should decide something. I can never be certain that its not just a passing fancy and I am always impatient in making these decisions. I ,of course, ran into this in a major way freshmen year when I attempted to join the Transalpine Redemptorists, then of course affiliated with the SSPX. Or perhaps when I considered becoming Orthodox(the three times). Yeah : ( needless to say I have been all over the map of apostolic christianity. Maronite, Eastern Orthodox, Oriental Orthodox, Roman, traditional roman, schismatic traditionalist, and Byzantine Catholic. Though I will say that this time, it does feel different. I feel much more at home at the mission. I suppose my issue is how do I know this is not just some sort of passing fancy, or if this is the real deal. Is this where I really belong and is this where God really has been leading me all my life? I suppose there isn't a major rush to decide this now or not... but I feel like I am in a limbo of sorts. I can't say I am latin, and I can't say I am a greek or a syriac. My spiritual and liturgical life is torn between the latin and the greek and I suppose the issue here is that I have no stability. I have roots set in each tradition but because of this, I can not have deep roots within one Tradition. I have no place to call a spiritual home as I wander the desert for the last four years since my rediscovering Christ. Here though I do feel more at home. I am not made to abandon my love of philosophy as I felt I was in the Syriac tradition, but at the same time I hold onto the deep sense of mystery that is so lacking within the Latin tradition(both traditional and modern). Perhaps that is an oversimplification of the three major traditions, but I feel its accurate enough. The Byzantine tradition, in my view , is the perfect meeting place between western rationalism and oriental mysticism. The energy/essence distinction, for one thing, perfectly fits into the epistemology I had developed for myself on how we understand God in such a close way that its a little unbeleivable that I didn't just copy the concept without using the terms! But I didn't copy it for I was ignorant of it before recently. And something else lost within the West, or horribly mutated in some instances, is the idea of being 'moved' by the Spirit. This is something I have just started to understand within my own prayer life. To my original point though, I don't want to canonically switch to a new church only then a week later to be back in a latin state of mind. Right now, I have placed as a benchmark January or Febuary as the earliest that I would request to make such a change. That would be about a year since when my return to the East occured. It is interesting though, how often I have moved eastward in the last four years. (Infact I even considered it at a passing glance 5 years ago when I felt completely lost and fell into far eastern paganism, BUT thats a different story all together. Ah the foolishness of emo high schoolness). Off hand, I can recall 4 or 5 times in which I seriously have considered becoming eastern christian (whether Orthodox or Catholic). I reached closure to the Orthodox tendencies when I learned the linguistics behind the Fillioque and procedit as opposed to their Greek counterpart. Not to mention that the statement was older then just the council of toledo. For almost a year now, I have been pretty solidly Eastern(if there is such a thing) in my basic theological out look. Anyways...
Last saturday I took up cantoring and received many a compliment. I am a pretty good natural singer, but I do not have too much formal training in it. (Musically I am pretty talented, now if I just has the discipline to keep up my saxophones then perhaps I would be quite good at it : p ). The first time I walked into a greek orthodox church 4 years ago and I heard the chanting I knew that I wanted to do that! At one point, when I was considering joining a Bulgarian Orthodox church I also acted as a chanter, though somehow I picked up the tone without having the sheet music for it! Now I am finally a formal cantor at a Byzantine church and I have to say that I love it. I have heard from others online, that most english Ukrainian Catholic Divine Liturgies are 'low mass' types with little or no singing, and if thats the case then our little mission is much different. We sing everything here and now we even have sung propers. Now if only we could get more people to show up. This weekend, Fr. Mark from St. Nicholas in Raleigh is coming down to discuss the future of the mission and the mission administrator is currently in formation to become a deacon in the Eparchy. If I have a call to the priesthood, I really hope it is to this eparchy so that I could come back to the Carolinas and help spread the Byzantine Ukrainian tradition throughout the two states! To think that a southern state like North Carolina has 4 Ukrainian Catholic missions and at least one Ruthenian parish(to my knowledge) is incredible! I just wish there was more I could do for the Mission's growth. My associate Mr. Catron and I placed several fliers about my school to promote it to college students but people keep moving my one flier in the Adoration chapel.... I hope we can get our local deacon, or Fr. Mark or Fr. Sean to come by the school in the future and give a talk on the Byzantine Tradition.
Well this post turned out a lot longer then I thought it would. Sorry for the long read (you know,to all 1 or 2 of the people that might read this : p ). If anyone has advice then please do not be stingy and share it with me : ) .
Quick edit
After re reading my old March post on this same issue, I have something to add. Perhaps my initial feelings of St. Basil was out of a subconcious desire to avoid Eastern Orthodoxy ? OR perhaps I really am a rootless ecclesial vagabond and simply can not make up my mind? Or perhaps God wanted me to experiance the Maronites more from a theological and spiritual perspective, rather then the purely liturgical one I had before, in order to help me grow to realize my true home in the Byzantine east? Only God knows I suppse. Well ok off to bed.
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