Watchfulness…

St. John Maximovitch

by St John of San Francisco

Stand fast on spiritual watch, because you don’t know when the Lord will call you to Himself. In your earthly life be ready at any moment to give Him an account. Beware that the enemy does not catch you in his nets, that he not deceive you causing you to fall into temptation. Daily examine your conscience; try the purity of your thoughts, your intentions.

There was a king who had a wicked son. Having no hope that he would change for the better, the father condemned the son to death. He gave him a month to prepare.

The month went by, and the father summoned the son. To his surprise he saw that the young man was noticeably changed: his face was thin and drawn, and his whole body looked as if it had suffered.

“How is it that such a transformation has come over you, my son?” the father asked.

“My father and my lord,” replied the son, “how could I not change when each passing day brought me closer to death?”

“Good, my son,” remarked the king. “Since you have evidently come to your senses, I shall pardon you. However, you must maintain this vigilant disposition of soul for the rest of your life.

“Father,” replied the son, “that’s impossible. How can I withstand the countless seductions and temptations?”

Then the king ordered that a vessel be brought, full of oil, and he told his son: “Take this vessel and carry it along all the streets of the city. Following you will be two soldiers with sharp swords. If you spill so much as a single drop they will cut off your head.”

The son obeyed. With light, careful steps, he walked along all the streets, the soldiers accompanying him, and he did not spill a drop.

When he returned to the castle, the father asked, “My son, what did you see as you were walking through the city?”

“I saw nothing.”

“What do you mean, ‘nothing’?” said the king. “Today is a holiday; you must have seen the booths with all kinds of trinkets, many carriages, people animals…”

“I didn’t notice any of that,” said the son. “All my attention was focused on the oil in the vessel. I was afraid to spill a drop and thereby lose my life.”

“Quite right, my son,” said the king. “Keep this lesson in mind for the rest of you life. Be as vigilant over your soul as you were today over the oil in the vessel. Turn your thoughts away from what will soon pass away, and keep them focused on what is eternal. You will be followed not by armed soldiers but by death to which we are brought closer by every day. Be very careful to guard your soul from all ruinous temptations.”

The son obeyed his father, and lived happily.

Watch, stand fast in the faith, quit you like men, be strong. (I Cor. 16:13).

The Apostle gives Christians this important counsel to bring their attention to the danger of this world, to summon them to frequent examination of their hearts, because without this one can easily bring to ruin the purity and ardor of one’s faith and unnoticeably cross over to the side of evil and faithlessness.

Just as a basic concern is to be careful of anything that might be harmful to our physical health, so our spiritual concern should watch out for anything that might harm our spiritual life and the work of faith and salvation. Therefore, carefully and attentively assess your inner impulses: are they from God or from the spirit of evil? Beware of temptations from this world and from worldly people; beware of hidden inner temptations which come from the spirit of indifference and carelessness in prayer, from the waning of Christian love.

If we turn our attention to our mind, we notice a torrent of successive thoughts and ideas. This torrent is uninterrupted; it is racing everywhere and at all times: at home, in church, at work, when we read, when we converse. It is usually called thinking, writes Bishop Theophan the Recluse, but in fact it is a disturbance of the mind, a scattering, a lack of concentration and attention. The same happens with the heart. Have you ever observed the life of the heart? Try it even for a short time and see what you find. Something unpleasant happens, and you get irritated; some misfortune occurs, and you pity yourself; you see someone whom you dislike, and animosity wells up within you; you meet one of your equals who has now outdistanced you on the social scale, and you begin to envy him; you think of your talents and capabilities, and you begin to grow proud… All this is rottenness: vainglory, carnal desire, gluttony, laziness, malice-one on top of the other, they destroy the heart. And all of this can pass through the heart in a matter of minutes. For this reason one ascetic, who was extremely attentive to himself, was quite right in saying that “man’s heart is filled with poisonous serpents. Only the hearts of saints are free from these serpents, the passions.”

But such freedom is attained only through a long and difficult process of self-knowledge, working on oneself and being vigilant towards one’s inner life, i.e., the soul.

Be careful. Watch out for your soul! Turn your thoughts away from what will soon pass away and turn them towards what is eternal. Here you will find the happiness that your soul seeks, that your heart thirsts for.

(Translated from Pravoslavnaya Rus) and taken from ORTHODOX AMERICA, Vol. XIV, No. 2-3, September-October, 1993

A Christian Understanding of Freedom

Archbishop Dmitri of Dallas (of blessed memory)

by Archbishop Dmitri of Dallas and the South (of Blessed Memory)

People generally use the word freedom in order to describe two things: the first and perhaps most persistent meaning of the term is simply lack of subjection to any kind of ownership or tyrannical authority, the lack of restriction of one’s actions, the absence of obstacles to self-determination or personal choices, the right to make up one’s own mind with regard to occupation, speech, assembly, religion and so on. Naturally, this kind of freedom is entirely desirable and, in many ways, our very nation came into being out of a deeply felt need for this. Although our democratic system of government has experienced many pitfalls and defects, and throughout the course of our history we have not always been able to achieve perfect freedom in the sense just described, it is none the less true that few would question the desirability for such freedom. Men are still willing to make enormous sacrifices – their very lives at times – for the ideal of freedom.

Christian teaching lies at the very heart of such an ideal. And in spite of the ups and downs of Church history, wherein even the Church has seemed to be an accomplice to agencies and forces that would deny this kind of basic right to the human race, it would be inaccurate to say that the Christian Church in most of its classical forms teaches that men are not destined to be free in this very sense. It is incompatible with Christian teaching to maintain that man should be shackled with restrictions against his personal freedom to pursue a way of life to his own choosing.

At the same time it appears also that freedom is being increasingly applied to a kind of license which says that man is not to be subjected to any kind of restriction that is not to his liking. Even when the common good demands the contrary he is somehow to be free to “do his own thing.” The blame for much of the disorder and confusion of our own times could perhaps be laid to this concept of freedom: the near capitulation of our legal system in face of demands for freedom to peddle pornography, to sell drugs, to defy the law enforcement agencies of the cities, etc.

In this particular article it is not our intention to dwell on the matter of freedom as described above, making this a plea for law and order. Rather, we wish to present a general account of the Orthodox Church’s understanding of freedom, in light of Christ’s work of redemption, His

“breaking the chains of hell and overthrowing the tyranny of hades.”

Jesus said,

“If you continue in my word, then you are my disciples indeed; And you shall know the truth and the truth shall make you free” And those who heard Him said, “We are Abraham’s seed, and we were never in bondage to any man, how sayest thou, you shall be made free?” And He answered, “Verily I say unto you, Whosoever committeth sin is the servant of sin.” (1 John 8:31-34)

He said in another place,

“I am the way, the truth and the life; no man cometh unto the Father, but by me. If you had known me, you should have known my Father also; and from henceforth you know Him, and have seen Him.” (John 14: 6-7)

Jesus Christ is the truth about God and the truth about man, since He is both God and man. God’s real nature is completely revealed in the Son of God, the Incarnate Word, and the whole truth about man, his worth, value and dignity, are realized and made manifest to man in the Son of Man, Jesus of Nazareth. And since man’s fundamental sin was and is godlessness or atheism, we then understand what is meant by the statement that

“Christ came into the world to save His people from their sins.”

An author once pointed out that, “Mankind is in bondage until Christ sets men free.”

St. Paul in the Epistle to the Romans says,

“For when you were the servants of sin, you were free from righteousness. But what fruit had you then from those things of which you are now ashamed? For the end of those things is death. But now set free from sin and become servants to God, you have your fruit unto holiness, and as your end, life everlasting.” (6:20-22)

The deepest and most fundamental of the Church’s understandings of freedom is simply the freedom from sin and its wage or consequences. The understanding that Christ has given to men a freedom that cannot be taken away, no matter what the external circumstances of life may be, has provided the strength, the dynamism, the very life of the Church in the different periods of her bondage, her restrictions. There was the long three century persecution of the Church by the Roman Empire, and the very martyrs were witnesses and advocates of their freedom in Christ. The Moslem conquest and domination of much of the world that had been Christian, and the reduction of Christians to second-class citizenship, the restrictions against their proclaiming the Gospel, brought no despair to those who knew Christ and His truth. This lasted well into the nineteenth century in certain places. And in our own twentieth century, restrictions and persecutions, perhaps heavier and more severe than in any other time, in Communist lands failed to extinguish the light of Christian truth, and finally the most essential Christian freedom.

It is in Christ, as perfect Man, that man comes to the full realization of what it means to be in the image and likeness of God. For man’s freedom is an Icon, an image of the Divine Freedom itself.

It is just when our freedom lies within the “opus Dei,” the work of God, that it does not cease to be true freedom. The

“Let it be to me according to thy word,”

of the Virgin at the Annunciation does not come from a simple submission to His will, but that very acceptance expresses the ultimate freedom of her being. In this sense, she was the first fruits of the intervention of God into human time and history, the first product of the Incarnation. She is the image of the Church, those who receive the Word of God and keep it, of those who would lose their life and gain it.

Christ, in becoming Incarnate, has permitted us, not to imitate, but to relive His life, to conform ourselves to His essence.

In each Christian’s response to God, in saying,

“let it be to me according to Thy will,”

he identifies himself with the God-Man Christ, and in this way, the Divine Will, freedom comes as an expression of one’s own will. The will of God, His work, His freedom have become one’s own.

“It is no longer I who live, but Christ who lives in me,” says St. Paul. (Galatians 2:20)

None of the foregoing is said to diminish or to negate in any sense the validity and importance of all human beings, especially Christians, to seek, to work for freedom in the usual earthly, if you will, sense of the word: social justice, equality, and the right to pursue, unrestricted, a better life here and now for the human race. The Christian, if he takes his commitment seriously, can never be guilty of putting restrictions in the path of others, of coercing, of forcing. On the other hand, what has been said is conceived as a reminder that much of the Christian world, my own Church, has a long experience of this, has lived under repression in places where freedom, justice, equality, and the right to differ, were given lip-service, but were not realities. The hope of Christians, their consolation is based on a higher freedom, which only God can give, which our Lord Jesus Christ showed us.

source: Preachers Institute

Icon of the Lord, weeps…

Icon reported to be weeping at St. Nicholas Church, Columbus, OH

COLUMBUS, OH [MW Diocese Communications] — On Tuesday, August 28, 2012, the eve of the Feast of the Icon of Christ “Not Made with Hands” according to the Julian Calendar, an icon of our Lord, of the same type, began weeping at Saint Nicholas Church here.

“This was witnessed by a dozen parishioners who attended the Akathist service on Tuesday night,” said Archpriest Miroljub Ruzic, rector, who was also present for the service.

The icon has been in the parish church for 13 years.

“May this miracle arouse in us more sincere and heartfelt genuine repentance,” added Father Miroljub, “and may the purifying tears of our Lord confirm us all in the unshakable and steadfast confession of our True, Salvific and Holy Orthodox Faith.”

Additional information will be posted as it becomes available.

**spotted in a comment on Facebook: “…Fr. has told us that there have been 8 weeping icons of Christ in the history of the Church…” Thomas Richter

The Disappointment of Religion

Theodoros Rallis’ Praying in Church (1876)

  Glory to God for all things!

Reading the lives of the saints often raises our expectations, we read of someone transfigured with light, or someone who is present in two places at once, we read beautiful descriptions of the inner life of an awareness of our union with God, a clarity in regard to the nature of all things.

And in comparison our own religious experience will seem sterile, a voice crying out in the wilderness met with stony silence.

For some such comparisons can lead to despair, or others these comparisons make them doubt the authenticity of saints lives and in many cases we discover what I term the Disappointment of Religion.

The modern religious search often begins in disappointment, the rhetoric of “religious believing” and the reality can be miles apart. There can be very legitimate reasons for this disjunction. The Truth claims of many religious groups borders on the absurd, complex dogmatic constructs quickly reveal themselves to be the intellectual fabrications of cultural and psychological forces. Thus disappointment leads to disbelief.

A hallmark of the modern world is emphasis on the individual.

Religious systems that cater to this emphasis, whether knowingly or unknowingly often find rapid success. The same rapid success can be followed with rapid disappointment, the criteria of individual values rooted in emotion and psychological states are notoriously changeable. Those who live by experience, die by experience.

Experience is the great watershed of individualism. The greater the emphasis on the individual, the greater the emphasis on psychology and emotion for these are the primary aspects of individual experience.

If the focus shifts from my place in a network of relationships to my place within myself, then the focus necessarily leaves me with nothing but me.

Love ceases to be a set of practices and simply becomes a feeling.

Feelings and psychological states are inherently a part of the human experience but they’re a very poor basis for human community and culture. The rise and dominance of consumer culture is result of experience being exalted to the pivotal point of our existence, we shop, we buy, we consume, in order to feel good.

And the feelings which we deem good are themselves those which are sold to use in the deeply psychologized world of advertising. That God makes me feel good, can be little more than saying “I like salt, sugar and fat.”

People are always hungry for salt, sugar and fat, and people always have an array of feelings and psychological states, but these are secondary elements of human existence, they’re meant to be balanced, made whole, and subservient to our greater life.

Consumer societies will never be happy, stable or healthy, their happiness and stability can be managed by those who have the power of propaganda. By themselves they will never create a healthy civilization.

Now the purpose of the Church is not to create healthy civilizations, nor does the Church exist to be yet one more outlet of good feelings and neurosis. The Church is that place where God is being reconciled to man, and man to God.

It is that place where all things are being gathered together in one, in Christ Jesus. It is the ecclesia, the divine community of the Body of Christ in which we may be made whole and which the truth of our existence can be made manifest.

So how does that make you feel?

Depending on the state of our lives, feelings in the ecclesia can be terrifying, satisfying , depressing, meaningless, in fact everything that human beings are capable of feeling. It’s also inevitable that we bring with us into the divine community, the brokenness of our own psyches, thus we are prone to use others in distorted ways, we attach ourselves to the leaders, and use their confidence or eloquence, or far darker things, to patch together the shattered pieces of our own psyches.

We use our peer groups in destructive ways to create islands of belonging, fleeing the alienation and abandonment of our inner history.

These and many similar things are the distortions of individualized consumers. We do not know how to live without meeting the irrational demands of our feelings, our psyches have no training in how to heal, only in how to use things and people around us for comfort, defense and need.

Now this cultural reality makes it very difficult to speak of authentic Christian experience for we speak to one another as addicts, we largely know experience as an alcoholic knows alcohol, that an alcoholic might prefer vodka to wine tells me nothing about vodka or wine. Religious experience tells me almost nothing about God, the Church, truth or anything like that.

It is God, the Church and Truth viewed through the fog of distorted modern perception. Facebook offers us the icon of our modern senses…“I like it”

Well not surprisingly Orthodoxy is not well adapted to modern existence, you may or not like it, Orthodoxy does not care if you like it, or at least it should not care whether you like it. There are many drawn to certain aspects of Orthodoxy, conversions are common place today, conversions that are similar to the consumer variety, those that populate the world of denominationalism and non-denominationalism are not unknown, but they are productive of three things:

  1. Unhappy Orthodox
  2. Former Orthodox, or
  3. Former consumerist Christians

It is this latter that is the proper goal of the transformation of the mind as Paul describes in Romans 12:2.

Now that transformation from being simply a consumer governed by the passions to becoming a disciple of governed by Christ is the very heart of the Christian life. In it’s earliest stages it is deeply disappointing and necessarily so, our passions need to be disappointed and reordered. I’ve written and spoken elsewhere that 90% of Orthodoxy is just showing up, I meant then and repeat now, that the slow work of transformation requires our presence within and to the ecclesia, the Church gathered. My forgiveness of others is often a rebuke of my own passions. I find you irritating because I’m governed by my passions, so I confess them as sin.

Christianity, from the time of it’s gifting to us by Christ, has consisted of the daily taking up of our cross and following Him. It is a road of dispassionate living. Learning to live within the Church, is learning to denounce the distortions of individualism and the dominance of our desires. We don’t renounce our individuality we rather take up our individuality as persons, that is, as those who live for and with others.

My individual life is not strictly my own, my life is a common life, the life of Christ that dwells within His Church. This new life is far from a disappointment, it is fulfillment, but those who would be fulfilled must first be disappointed. A beloved friend once advised me the “Truth will make you free…but first it makes you miserable.”  Glory to God.

Source: Ancient Faith Radio

you can also listen to more Fr Stephen’s podcasts

If I were the devil…

Vincent Fantauzzo’s Heath Ledger (modern)

PAUL HARVEY’S ‘IF I WERE THE DEVIL’

“If I were the devil … If I were the Prince of Darkness, I’d want to engulf the whole world in darkness. And I’d have a third of it’s real estate, and four-fifths of its population, but I wouldn’t be happy until I had seized the ripest apple on the tree — Thee. So I’d set about however necessary to take over the United States. I’d subvert the churches first — I’d begin with a campaign of whispers. With the wisdom of a serpent, I would whisper to you as I whispered to Eve: ‘Do as you please.’

“To the young, I would whisper that ‘The Bible is a myth.’ I would convince them that man created God instead of the other way around. I would confide that what’s bad is good, and what’s good is ‘square.’ And the old, I would teach to pray, after me, ‘Our Father, which art in Washington…’

“And then I’d get organized. I’d educate authors in how to make lurid literature exciting, so that anything else would appear dull and uninteresting. I’d threaten TV with dirtier movies and vice versa. I’d pedal narcotics to whom I could. I’d sell alcohol to ladies and gentlemen of distinction. I’d tranquilize the rest with pills.

“If I were the devil I’d soon have families that war with themselves, churches at war with themselves, and nations at war with themselves; until each in its turn was consumed. And with promises of higher ratings I’d have mesmerizing media fanning the flames. If I were the devil I would encourage schools to refine young intellects, but neglect to discipline emotions — just let those run wild, until before you knew it, you’d have to have drug sniffing dogs and metal detectors at every schoolhouse door.

“Within a decade I’d have prisons overflowing, I’d have judges promoting pornography — soon I could evict God from the courthouse, then from the schoolhouse, and then from the houses of Congress. And in His own churches I would substitute psychology for religion, and deify science. I would lure priests and pastors into misusing boys and girls, and church money. If I were the devil I’d make the symbols of Easter an egg and the symbol of Christmas a bottle.

“If I were the devil I’d take from those, and who have, and give to those who wanted until I had killed the incentive of the ambitious. And what do you bet? I could get whole states to promote gambling as the way to get rich! I would caution against extremes and hard work, in Patriotism, in moral conduct. I would convince the young that marriage is old-fashioned, that swinging is more fun, that what you see on the TV is the way to be. And thus I could undress you in public, and I could lure you into bed with diseases for which there is no cure. In other words, if I were the devil I’d just keep right on doing on what he’s doing.

Paul Harvey, good day.”

The Dove of Archbishop John Maximovitch…

St. John Maximovitch†

 hat tip: Mystagogy

by Abbot Herman

When I came to San Francisco to be close to the saintly Archbishop John Maximovitch, I heard a lot of fascinating accounts of his ascetic life. Frequently I visited St. Tikhon’s Orphanage, founded by this Saint, and run then by his long-time assistant, Mrs. Maria Alexandrovna Shakhmatova (+1967). Archbishop John was a very busy man, and I did not dare to be often in his presence. …

The orphanage was no longer a place where children were sheltered….Within its walls was Archbishop John’s tiny office, which was so small that even a bed would not fit, where he both lived and had his prayer-room and office…I would visit him there, and have long constructive talks that shaped my life.

One day I came to see Mrs. Shakhmatova, and she, as usual, insisted that I stay for tea, even though I never liked tea. She would get me into her kitchen, almost next to Archbishop John’s office, and ask, almost in the form of an interrogation, about my whereabouts, what I had done that week, what I had read, etc. Usually she scolded me for not visiting her more often and not being closer to her “orphans,” who by then were already leading their own married lives.

This particular day I noticed a white pigeon with a reddish pattern in its feathers, making pigeon noises outside the window on a specially built ledge. It was pacing back and forth, obviously not intending to fly away, but, as I assumed, waiting to be fed. As it seemed no stranger to her, I paid little attention then.

On that particular feast day of the Baptism of the Lord, I chanced to be in St. Tikhon’s for the Blessing of Water. The service was performed in the little courtyard right under the kitchen window, which had a separate gate from the street through which I had entered. To my great surprise, as St. John was blessing the water, a dove flew right out into the courtyard. It flapped its wings and actually soared over the basin of holy water, while all of us vigorously sang: “When Thou, O Lord, west baptized in the Jordan, the worship of the Trinity was made manifest. For the voice of the Father bore witness unto Thee, calling Thee the beloved Son, and the Spirit in the form of a dove confirmed His word as sure and steadfast …” I was amazed, as I had never seen such a service with a live dove hovering over this holiness.

The sight was unforgettable. St. John stood there with lifted hands, holding a huge golden Cross high above his mitered head, and the bird flew high about the building next door, and then with a swift graceful glide descended upon the Saint and sat on his shoulder. Then, loudly flapping its wings, it flew way up into the air, only to descend again, to the utter joy of all there, and it did this several times. St. John, apparently oblivious to the bird’s spectacular maneuvers, continued deep in prayer. It seemed so natural, as if it were all a standard part of the holy ceremony. A similar event occurred in the life of St. Basil the Great, when a dove was seen by St. Ephraim the Syrian to be whispering holy words into St. Basil’s ear.

After the service I was invited to drink a lot of the water inside St. Tikhon’s Orphanage, and to partake of tasty treats. Archbishop John was there, and the bird was outside the window on his ledge, apparently feeding. There I learned the following touching story of Archbishop John’s “heavenly bird.”

Once Archbishop John came home to discover that a pigeon was hurt, his wing was damaged, and was sitting outside the window. He opened the window and let it in. The bird could barely flutter, and Archbishop John bound its wing and fed it. That was enough to make it feel adopted. The bird stayed around, especially when the Saint would arrive and would feed it. Actually it remained a mystery how both of them conversed. But one thing we knew: the pigeon reacted to the words of St. John as if it understood what he said. I was told that both of them would sit facing each other, the man softly speaking and the bird making its pigeon sounds in agreement and peacefully walking to and fro, as if memorizing what it was taught. This company Archbishop John kept for a long time, until his death. The pigeon lived on that window ledge and would often fly around in the kitchen and the main visiting room, and in the little corner office of Mrs. Shakmatova in the northwestern corner of the house. I saw the bird fly around, and wondered why they had no cage for it, as for a canary. But I was told, “It is Archbishop John’s friend and companion.” It was a friendly bird, often eating from his hands.

Once I came and saw Archbishop John sitting silently next to the window, his head in his hand, thinking, watching the bird; and the bird was sick. I never learned what was the matter, but there was silent contact between the dove of the Baptism of the Lord and John its “Baptist.” (The altar boys said that, by sprinkling the bird during the blessing of the water, Archbishop John had baptized the pigeon, and that it was a “baptized” bird.) Mrs. Shakmatova later told me that the bird was a sort of messenger of mysteries for Blessed John, but I never pried for an explanation. On the day Archbishop John died, the bird began to pace the window and flutter in agony, as if knowing about its master.

One frequenter of St. Tikhon’s Orphanage wrote: “We all learned to love that little friendly bird, who became a close friend to man. It never flew too far from the house and never chased other birds, as if its little heart sought warmth from people; and it had no greater joy than to fly into the house and sit quietly on some corner of an armchair. Often when Archbishop John would drink coffee in the kitchen, the bird would knock at the window pane begging to be let in and then it would sit on the Saint’s shoulder and watch his hands as he blessed the bird.

“When the death knell announced the earthly end of Archbishop John, the bird was frantic. It fluttered in agony, missing the Saint, and its little heart also stopped a few months afterwards, to our deep sorrow.

“I remember how someone said firmly that one should not cry over a bird, it is sinful. How harsh this resounded in my ears! Why is it a sin when a quiet sadness touches a heart over the loss of the little ones given to us by the Lord Himself to protect, who also are capable of giving us love. I remember Archbishop John’s words to me when I used to complain that in some cities birds are removed from the streets: ‘Yes, now throughout the whole world, attacks are carried out against all living beings that surround us.”‘

At that time there was a veritable persecution of pigeons in San Francisco, due to the assumption that they carried some disease, and hundreds of them were poisoned or shot. I do not know these details. But I do remember vividly the beautiful white-feathered creature flying about the little bent down figure of the precious Saint, who not only loved this God-sent bird, but had some mystical contact with it. The bird appeared in his life when he endured the greatest of his earthly trials; it forbade his ascent to the other world, and some other mysteries I was told about. That feathered little creature of God was sent as a consolation to the sorrowing man of God, rendering him greater solace than men could do, who at that time were inflicting upon him his greatest pain. Men who hate men cannot understand how animals could be truly God-sent consolers.

A spiritual daughter of Archbishop John, Olga Skopichenko, recalling this dove, even wrote a lovely poem, in which she hinted that the appearance of the bird, damaged by cruel men, was for our Saint a little window through which he gazed into heaven.

An Interview with Fr. Thomas Hopko…

Maria Vishnyak- The Interior of the Church of St Paraskeve the Great-martyr (1986)

by Peter and Helen Evans

Helen: So often we hear the popular notion that God doesn’t want us to suffer, God wants us to be happy all the time.

Fr. Tom: That’s not the New Testament teaching. There is not a word in the New Testament about being happy. Jesus said, if you be my disciple, you’ll deny yourself, pick up your cross and follow me. That’s the way to get the joy that surpasses human understanding, the joy that no one can take away from you. The choice for Christians is not between joy, fun and happiness on one side and suffering on the other. There will be suffering. Either the suffering will be redemptive, Godly and filled with the joy that comes from God, or it will just be misery. That would be a neurotic suffering that, you might say, is simply the suffering of Hell.

Jesus never promised anybody a good, happy life in this world.

Take the Apostle Paul. When he had to boast that he really was an Apostle, what did he boast in? He didn’t boast that he had a wonderful human lineage. He didn’t boast even in his mystical experiences. He claimed to have had a vision of the risen Christ but, when he boasted, he boasted in what he had suffered. He boasted in how much he was beaten and rejected for the sake of truth, for the sake of God, for the sake of how God really is. I think we have to read the New Testament again.

Helen: True, but for people who haven’t read the New Testament but hear someone tell them that “God is compassionate” couldn’t that be understood as “we shouldn’t suffer in this life”?

Fr. Tom: If someone said to me “God is compassionate,” I’d remind them that the word “compassionate” means co-passionate or co- suffering. The God who is compassionate is the God who suffers with us. He’s not the God who takes our suffering away in the fallen world. Never forget that the ultimate revelation of God on the planet earth is in the bloody corpse of a dead Jew hanging on a cross in front of the city of Jerusalem, put to death by Gentiles between two thieves, in the most horrible, vile, wretched method by which a person could die, which, according to Mosaic Law, was even cursed. That’s the Christian faith.

Helen: So, the main confusion is that people look at their problems from a secular attitude, saying to themselves, “My life should be happy here on earth” rather than looking toward the life after this one. Is that so?

Fr. Tom: Yes. I would also say that not only do people look at life secularly, which I guess would mean with no relationship whatsoever to God, but I think it’s also true to say, especially nowadays, that many people look at the world, falsely religiously. Not necessarily just secularly. People think that God exists to make our earthly life ‘happy,’ to take away all suffering and pain, to do whatever we want Him to do, that all we have to do is “name it and claim it” and God will give it to us, no matter what it is — health, a good job, a good sex life or, for example, how the human genome project is described. I read it recently on the front page of the New York Times. The director of the project said, “Our purpose is very clear, to live a longer happier, more pain free, healthier human life before we inevitably die.” Well, many people think that’s a good program. Many religious people think that’s what God is trying to do, too — to make us live a longer, happier, healthier, better and easier life…

Helen: … and then retire to Florida!

Fr. Tom: … because we’re going to die and go to heaven anyway. Well that’s not the New Testament, that’s certainly not the Bible. It’s certainly not the teaching of Christian scriptures. The Christian Saints all suffered immensely. The quintessential Christian Saint is a martyr. A martyr is a person who dies, gets killed while actually forgiving the person who killed them. Just as God forgave the persons who sinned against him. In fact, Jesus even forgave the people who sinned against him and crucified him. He said, “Father, forgive them for they know not what they do.” The forgiveness of God and the compassion of God is guaranteed… absolutely!

Helen: Don’t we have to repent first?

Fr. Tom: I don’t think we have to repent first. God gives us his mercy and forgiveness whether we want it or not, whether we repent or not. But if we repent and we want it, then that mercy is just glory and happiness and a blessed life. But if we resist it… it’s Hell! In fact, the fire of Hell is not God punishing people. The fire of Hell is the presence of God’s love, His mercy and His compassion on people who don’t want it, don’t accept it, don’t think they need it and don’t even care about it.

hat tip: Sunday Bulletin of Holy Theophany Orthodox Church

on art & creativity…

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Reflecting God in Our Art and Music

Some time ago I wrote, “some secular music sounds like it had it’s birth in the depths of hell”. Certainly music itself can not come from Satan, it comes from the creative mind of people. Some people, however, are influenced by evil powers, and their music, or anything they’ve created, including art, can appear as though it were from the depths of hell. We were created in God’s image, and therefore share in a lesser way, our Creator’s gifts in the ability to create. However, not all we create is good, for we are influenced by the fall. Overcoming the impact of the fall, is mankind’s true vocation, and when we are in concert with God’s will, our creative abilities reflect it. The most beautiful music, and the most sublime art, reflect God’s creation in it’s most pure way.

Music with foul language and harsh tones, does not reflect the sublime nature found in the core of the human heart. Nor does a jar filled with urine and a crucifix, or a Madonna made with excrement, demonstrate the connection between the human artist, and his Creator God. True art is a reflection of the soul that is journeying into the Heart of God. (em. leah)

Love and blessings,
Abbot Tryphon

The Morning Offering

and you thought is was just China?

China One Child Propaganda

When God makes the lambs, He makes the hay… continued from part two: Malthusian Deceit

hat tip:  pravoslavie.ru

China

In June 1978, Song Jian, a top-level manager in charge of developing control systems for the Chinese guided-missile program, traveled to Helsinki for an international conference on control system theory and design. While in Finland, he picked up copies of The Limits to Growth and Blueprint for Survival — publications of the Club of Rome, a major source of Malthusian propaganda — and made the acquaintance of several Europeans who were promoting the reports’ method of using computerized “systems analysis” to predict and design the human future.

Fascinated by the possibilities, Song returned to China and republished the Club’s analysis under his own name (without attribution), establishing his reputation for brilliant and original thinking. Indeed, while Club of Rome computer projections of impending resource shortages, graphs showing the shortening of population-increase times, and discussions of “carrying capacities,” “natural limits,” mass extinctions, and the isolated “spaceship Earth” were all clichés in the West by 1978, in China they were fresh and striking ideas. In no time at all, Song became a scientific superstar. Seizing the moment to grasp for greater power and importance, he pulled together an elite group of mathematicians from within his department, and with the help of a powerful computer to provide the necessary special effects, issued the profoundly calculated judgment that China’s “correct” population size was 650 to 700 million people — which is to say some 280 to 330 million less than its actual 1978 population. Song’s analysis quickly found favor at top levels of the Chinese Communist Party because it purported to prove that the reason for China’s continued poverty was not thirty years of disastrous misrule, but the very existence of the Chinese people. (To make the utter falsity of Song’s argument clear, it is sufficient to note that in 1980, neighboring South Korea, with four times China’s population density, had a per capita gross national product seven times greater.) Paramount Leader Deng Xiaoping and his fellows in the Central Committee were also very impressed by the pseudo-scientific computer babble Song used to dress up his theory — which, unlike its Club of Rome source documents in the West, ran unopposed in the state-controlled Chinese technical and popular media.

Song proposed that China’s rulers set a limit of one child per family, effective immediately. Deng Xiaoping liked what Song had to say, so those who might have had the power to resist the one-child policy were quick to protect themselves by lining up in support. At the critical Chengdu population conference in December 1979, only one brave man, Liang Zhongtang, a teacher of Marxism at the Shaanxi Provincial Party School, called upon his party comrades to consider the brutality they were about to inflict: “We have made the peasants’ suffering bitter enough in the economic realm. We cannot make them suffer further.” Liang also tried to argue from a practical standpoint. If we implement this policy, he said, every working Chinese married couple will need to support four elderly grandparents, one child, and themselves — a clear impossibility. None of the children will have any brothers or sisters, or uncles or aunts. None of the parents will have any relatives of their own generation to help out in time of need. The social fabric of village life will break down completely. There will be no one to serve in the Army.

But such commonsense objections were of no avail. The word soon came down from the top: one child per family was now the policy of the infallible Party leadership, and no further disagreements would be tolerated.

Thus began the most forceful population control program since Nazi Germany. No more would the population controllers need to depend on tricks, bribes, denial of benefits, traveling ligation festivals, or slum demolition platoons to obtain their victims. They now had the organized and unrelenting power of a totalitarian state to enforce their will, holding sway over not only a massive bureaucracy, but gigantic police and military forces, secret police, vast prison facilities, total media control, and tens of millions of informers. In The Population Bomb, Paul Ehrlich had called for state control of human reproduction, with “compulsory birth regulation.” Now, just twelve years later, Ehrlich’s utopian dream had become a nightmare reality for one-fifth of the human race.

Qian Xinzhong, a Soviet-trained former major general in the People’s Liberation Army, was placed in charge of the campaign. He ordered that all women with one child were to have a stainless-steel IUD inserted, and to be inspected regularly to make sure that they had not tampered with it. To remove the device was deemed a criminal act. All parents with two or more children were to be sterilized. No pregnancies were legal for anyone under 23, whether married or not, and all unauthorized pregnancies were to be aborted. “Under no circumstances is the birth of a third child allowed,” Qian said.

Women who defied these injunctions were taken and sterilized by force. Babies would be aborted right through the ninth month of pregnancy, with many crying as they were being stabbed to death at the moment of birth. Those women who fled to try to save their children were hunted, and if they could not be caught, their houses were torn down and their parents thrown in prison, there to linger until a ransom of 20,000 yuan — about three years’ income for a peasant — was paid for their release. Babies born to such fugitives were declared to be “black children,” illegal non-persons in the eyes of the state, without any right to employment, public schooling, health care, or reproduction.

The leaders of the UNFPA and the International Planned Parenthood Federation were delighted, and rushed to send money (provided to them primarily by the U.S. State Department) and personnel to help support the campaign. China was so openly brutal in its methods that IPPF’s own information officer, Penny Kane, expressed alarm — not at what was being done to millions of Chinese women, girls, and infants, but at the possible public-relations disaster that could mar the IPPF’s image if Americans found out what it was doing. “Very strong measures are being taken to reduce population,” Kane wrote from China, “I think that in the not-too-distant future this will blow up into a major press story as it contains all the ingredients for sensationalism — Communism, forced family planning, murder of viable fetuses, parallels with India, etc. When it does blow up, it is going to be very difficult to defend…. We might find it extremely difficult to handle the press and the public if there were a major fuss about the Chinese methods.”

Disregarding Kane’s concerns, the IPPF stepped up its support for the campaign. True to her worries, however, the story did begin to break in the West. On November 30, 1981, the Wall Street Journal ran an eyewitness story by Michele Vink reporting women being “handcuffed, tied with ropes, or placed in pig’s baskets” as they were being hauled off for forced abortions. According to Vink, vehicles transporting women to hospitals in Canton were “filled with wailing noises,” while unauthorized infants were being killed en masse. “Every day hundreds of fetuses arrive at the morgue,” one of Vink’s sources said.

On May 15, 1982, New York Times foreign correspondent Christopher Wren offered an even more devastating exposé. He reported on stories of thousands of Chinese women being “rounded up and forced to have abortions,” and tales of women “locked in detention cells or hauled before mass rallies and harangued into consenting to abortion,” as well as “vigilantes [who] abducted pregnant women on the streets and hauled them off, sometimes handcuffed or trussed, to abortion clinics.” He quoted one Chinese reporter who described “aborted babies which were actually crying when they were born.” The horror became so open that it could not be denied. By 1983, even Chinese newspapers themselves were running stories about the “butchering, drowning, and leaving to die of female infants and the maltreating of women who had given birth to girls.”

Unfazed by the press coverage, Qian redoubled the effort. Local Communist Party officials were given quotas for sterilizations, abortions, and IUD insertions. If they exceeded them, they could be promoted. If they failed to meet them, they would be expelled from the Party in disgrace. These measures guaranteed results. In 1983, 16 million women and 4 million men were sterilized, 18 million women had IUDs inserted, and over 14 million infants were aborted. Going forward, these figures were sustained, with combined total coerced abortions, IUD implantations, and sterilizations exceeding 30 million per year through 1985.

In celebration of Qian’s achievements, the UNFPA in 1983 gave him (together with Indira Gandhi) the first United Nations Population Award, complete with diploma, gold medal, and $25,000 cash. In a congratulatory speech at the award ceremony in New York, U.N. Secretary General Javier Pérez de Cuéllar said: “Considering the fact that China and India contain over 40 per cent of humanity, we must all record our deep appreciation of the way in which their governments have marshaled the resources necessary to implement population policies on a massive scale.” Qian stood up and promised to continue “controlling population quantity and raising population quality.” The U.N. was not alone in expressing its appreciation. The World Bank signaled its thanks in the sincerest way possible — that is to say, with cash, providing China with $22 billion in loans by 1996.

Given the supreme importance to rural Chinese families of having a son, both to take care of aging parents and to continue the line and honor family ancestors, many peasants simply could not accept a daughter as their only child. The resultant spike in female infanticide was perhaps not especially troubling to the authorities in itself, given their attitude toward related matters, but the total social breakdown it betokened was. Facing this reality, in 1988 the government in some provinces compromised just a little and agreed that couples who had a daughter as their first child would be allowed one more try to have a son — provided that there were no unauthorized births or other violations of the population policy by anyone in the couple’s village during that year. While giving a bit on the population front, this “reform” had the salutary effect — from the totalitarian point of view — of destroying peasant solidarity, which previously had acted to shield local women giving birth in hiding. Instead, hysterical group pressure was mobilized against such rebels, with everyone in the village transformed into government snoops to police their neighbors against possible infractions.

The killing of daughters, however, continued apace. During the period from 2000 to 2004, almost 1.25 boys were born for every girl born — indicating that one-fifth of all baby girls in China were either being aborted or murdered. In some provinces the fraction eliminated was as high as one-half.

The Terrible Toll

In 1991, UNFPA head Nafis Sadik went to China to congratulate the oligarchs of the People’s Republic for their excellent program, which by that time had already sterilized, implanted IUDs in, or performed abortions on some 300 million people. “China has every reason to feel proud of and pleased with its remarkable achievements made in its family planning policy and control of its population growth over the past ten years,” she said. “Now the country could offer its experiences and special experts to help other countries…. UNFPA is going to employ some of [China’s family planning experts] to work in other countries and popularize China’s experience in population growth control and family planning.”

Sadik made good on her promise. With the help of the UNFPA, the Chinese model of population control was implemented virtually in its entirety in Vietnam, and used to enhance the brutal effectiveness of the antihuman efforts in many other countries, from Bangladesh and Sri Lanka to Mexico and Peru.

Meanwhile, many other countries have similarly grim stories. The Indonesian population control program was extensive and coercive; Betsy Hartmann has recounted a case in 1990 in which “family planning workers accompanied by the police and army went from house to house and took men and women to a site where IUDs were being inserted. Women who refused had IUDs inserted at gunpoint.” The Indonesian government’s longstanding commitment to population control meant that other areas of health care were not prioritized, which is why the country’s infant mortality rate is double that of neighboring Malaysia and Thailand.

The misallocation of scarce health resources is even more apparent in sub-Saharan Africa. Health care professionals and programs that should be dedicated to fighting malaria and other deadly diseases are instead dedicated to population control. As Dr. Stephen Karanja, former secretary of the Kenyan Medical Association, wrote in 1997:

Our health sector is collapsed. Thousands of the Kenyan people will die of malaria, the treatment of which costs a few cents, in health facilities whose shelves are stocked to the ceiling with millions of dollars’ worth of pills, IUDs, Norplant, Depo-Provera, and so on, most of which are supplied with American money…. Special operating theaters fully serviced and not lacking in instruments are opened in hospitals for the sterilization of women. While in the same hospitals, emergency surgery cannot be done for lack of basic operating instruments and supplies.

In a 2000 interview, Karanja continued, “You can’t perform operations because there is no equipment, no materials. The operation theater isn’t working. But if it is for a sterilization, the theater is equipped.” Worse still, as Steven Mosher has argued in his book Population Control, there is good reason to believe that the 100 million hypodermic needles that were shipped to Africa since the 1990s for injecting contraceptive drugs have been a major cause of the continent’s horrific AIDS epidemic — which has resulted in tens of millions of deaths, with nearly two million more deaths expected this year, and next, and for years more to come.

Around the world, the population control movement has resulted in billions of lost or ruined lives. We cannot stop at merely rebutting the pseudoscience and recounting the crimes of the population controllers. We must also expose and confront the underlying antihumanist ideology. If the idea is accepted that the world’s resources are fixed with only so much to go around, then each new life is unwelcome, each unregulated act or thought is a menace, every person is fundamentally the enemy of every other person, and each race or nation is the enemy of every other race or nation. The ultimate outcome of such a worldview can only be enforced stagnation, tyranny, war, and genocide. The horrific crimes advocated or perpetrated by antihumanism’s devotees over the past two centuries prove this conclusively. Only in a world of unlimited resources can all men be brothers.

That is why we must reject antihumanism and embrace instead an ethic based on faith in the human capacity for creativity and invention. For in doing so, we make a statement that we are living not at the end of history, but at the beginning of history; that we believe in freedom and not regimentation; in progress and not stasis; in love rather than hate; in life rather than death; in hope rather than despair.

Robert Zubrin is aNew Atlantis contributing editor. This essay is adapted from his new book — the latest volume in our New Atlantis Books series — Merchants of Despair: Radical Environmentalists, Criminal Pseudo-Scientists, and the Fatal Cult of Antihumanism.

Call No Man Father?

Christ the Teacher – icon

by Douglas Cramer

The Orthodox Christian Church has since the time of Christ nurtured and raised up a way of understanding the world, of understanding ourselves, and understanding our walk with God that is a unique treasure often unheard, unheralded and unshared. Ours is a living faith, a living Tradition of how to follow Christ. Let’s consider an easily overlooked passage from St. Paul’s first Epistle to the Corinthians. It is a crucial reference point in one small tradition of the Church, a tradition with large implications.

The passage, 1 Corinthians 4:14-16, reads: “I do not write these things to shame you, but as my beloved children I warn you. For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the gospel. Therefore I urge you, imitate me.” The tradition reflected in this passage is one we still practice today – our tradition of calling our deacons and priests “father”, and of referring to our Orthodox Christian spiritual elders through the century as “the Fathers of the Church.”

Let’s think about what we can learn from this tradition of calling our clergy and spiritual elders “Father”. The traditional title “Father” points us towards the truth that our faith, like our God, is a living creation and not a mere collection of ancient rituals. We are part of God’s living, growing family – and our spiritual elders are called to a special role in that family. And this family’s greatest task is to safeguard God’s Holy Tradition.

Paul is writing to the congregation of the apostolic church of Corinth, a church which Paul had founded during his missionary travels but which had struggled with a great many problems, from disunity to doctrinal confusion. Paul refers to the Corinthians as his “beloved children”. He tells them that they “do not have many fathers”, but that he himself has “begotten” them. Clearly, Paul is taking on the mantle of spiritual fatherhood for the congregation of Corinth.

Spiritual fatherhood is an ancient tradition and a stark contrast to the feeble substitutes our modern secular culture provides. Just look at the authority figures we find in the media today, the priests and priestesses of the airwaves. On the one hand, we have a spiritual guide seeking to model holy behavior for his followers while challenging them to fulfill their potential. On the other hand, we have pseudo-celebrities on talk shows who seem to want nothing more than to keep their audiences addicted to the next spoonful of information that has no real importance to their life.

This tradition of spiritual fatherhood was part of the lifeblood of the early Church. Paul’s understanding of himself as the father of the Church of Corinth, though, raises a very old controversy within the Christian world. Many Christian denominations have since at least the Protestant Reformation rejected the title of “father” for spiritual elders, despite the clear fact that St. Paul and other great early leaders of the Church thought of themselves as exactly this.

This controversy springs from the way some Christians have interpreted Our Lord’s words in Matthew 23:9, “Do not call anyone on earth your father; for One is your Father, He who is in heaven.” It’s important to remember that the apostle Paul seems to not believe this was Christ’s intent. In addition to the Epistle passage above, there are several other passages from Scripture in which Paul refers to the idea of spiritual fatherhood. In fact, even one of the earliest leaders of the Protestant Reformation – John Calvin himself – believed that Paul was correct to refer to himself as “father”. Calvin wrote, “While Paul claims for himself the appellation of father, he does it in such a manner as not to take away or diminish the smallest portion of the honor which is due to God. … God alone is the Father of all in faith … But they whom he is graciously pleased to employ as his ministers for that purpose, are likewise allowed to share with him in his honor, while, at the same time, He parts with nothing that belongs to himself.”

Now, let’s also remember that in Matthew 23, Christ also says “do not be called teacher”. Yet, elsewhere in the Gospels, Our Lord himself uses this title for others, such as Nicodemus.

In this “call no man father” passage, Our Lord is making a particular point for a very particular audience. He is contrasting His own living truth with the teachings of the “scribes and Pharisees” who were convinced that only they understood God’s Law and were fit to interpret it. Christ is accusing the rabbis opposed to him of deliberately twisting God’s Word to suit their own desires. Christ stood in opposition to those who seek to elevate themselves and place themselves before God.

Our Lord wants true teachers. He wants true spiritual fathers who can take on the mantle of spiritual leadership. But He only wants teachers and fathers who understand that they themselves are not the source of the Tradition which they are passing on, but are instead conduits for the Tradition of God.

As St. Paul says earlier in 1 Corinthians, “God has displayed us, the apostles, last, as men condemned to death; for we have been made a spectacle to the world, both to angels and to men. We are fools for Christ’s sake, … Being reviled, we bless; being persecuted, we endure; being defamed, we entreat.” The followers of Christ learned quickly that there was no worldly reward for spreading the Gospel of Christ, for founding the Holy Tradition. They knew that they owed their lives to the Truth of God which had been revealed to them, and that they needed to be true teachers and fathers, showing through their actions the way of God.

So, we begin to see how this small thread of our Tradition, our practice of calling our spiritual elders “Father”, leads us towards the unique power of the Orthodox Christian faith. Our faith is not a faith in dead letters and ancient rituals. Our faith is a faith in a living God, a God who cares so much for us that He would not let us suffer in our sin but instead sent His Only Begotten Son to teach us and heal us. Our Lord Jesus Christ came to us, and established the Church which will continue to be our unbreakable fortress until His glorious return. He lives with us still through the Church, which is His Body and our refuge.

Our Church is alive, as Our Lord is alive. And what is our Church? It is the home of our Holy Tradition, a living faith entrusted by Jesus Christ to His apostles, our spiritual forefathers, and by them to their own followers. We learn from Scripture that the Apostles took great care to make sure that they were good stewards of the wisdom and power entrusted to them. They knew that they were not the source of Holy Tradition. This would have been an easy trap to fall into. How often today do we see leaders go astray by believing they are the source of their teachings, rather than their steward? The Apostles’ role, rather, was to preserve and transmit God’s great revelation, the Good News of the Gospel, in all of its beauty and power and intricacy. What is called “the apostles’ doctrine” in the Book of Acts is not a new tradition of men. It is, rather, the first communal codification of the wisdom of Christ.

As we know, the doctrine of the Apostles has been under constant assault by forces inside and outside of the Church since the very beginning. But God in His wisdom did not allow for the Church to be defenseless in the face of attack. Rather than only leaving us with a written record of His wisdom, or allowing the Apostles to only leave us such a record, God allowed for the truth to be embedded within a living organization, the Church. This enabled the Church to imitate the wisdom of the Apostles. The Church did not have to rely on the written word alone to preserve God’s wisdom. The Apostles themselves picked their disciples with great care, making sure that their followers on the whole – despite the occasional bad apple! – would be able to pass on the true faith. And in imitation of them, the Church has always done likewise. She has sought out, with the guidance of the Holy Spirit, men and women capable of preserving, embodying, and passing on Orthodox faith, Orthodox worship, Orthodox conduct, and Orthodox doctrine.

Brothers and sisters, we are more than we realize. We in the Church today are nothing less than the direct descendents of the Apostles of Jesus Christ. Our Church is a living family which has endured for two thousand years, and will endure until the end of time itself. We today have been entrusted with the Holy Tradition of God, to embody and pass on to those who will follow us. This is a great responsibility for us all, and particularly those whose entire lives are dedicated to being good stewards of God’s Tradition. These are the individuals who have been called out from among us to serve the Church as clergy. Led by our bishops, our spiritual fathers today trace their stewardship of God’s Tradition directly back to the Apostles themselves. Like our spiritual fathers and mothers, the great elders and teachers God has sent His Church for two thousand years, our leaders in the Church today are our guides to the life of Christ. They guide us as parents guide their children, as Paul guided the Church of Corinth, and we acknowledge this great gift when we respectfully call them “Father”, as the Church has always done.

So, what is the significance of this tradition for us today? There are many answers to this question, so let me leave you with a couple of ideas to get you thinking.

It is important for us to call the priests and other spiritual teachers God has sent to us “Father” as a show of respect. But even more so, it is important to understand why we do this. When we call our priests “Father”, we are with a single word acknowledging our membership in a family that stretches back to Christ and His Apostles. When we kiss the hand of a priest we show our love and devotion to the family, the community, the Church founded by Jesus Christ and His Apostles. And the priest bestows his blessing on behalf of God and of all of our family members, our fellow members of the family of God, through the ages.

Once we understand and appreciate why we call our spiritual elders “Father”, we can also better understand what we are not saying! We are not saying, when we call a priest “Father”, that every word he ever speaks is above reproach. God forbid! Our spiritual elders, even our greatest saints, have always been men and women just like us – people struggling throughout their whole lives with their own faults and failings. As with any family, our strength comes from all of us pulling together. In a way, healthy families are self-correcting. It is hard for any one misstep or mistaken word by a family member to cause the entire family to crumble. Together, we work to correct each other and to preserve those gifts and truths which have been left in our care.

St. Paul rests his claim to being the spiritual father of the Corinthians on the fact that he has, in his words, “begotten you through the gospel.” His mantle of authority originates with God, not with himself. For this reason, he can boldly instruct the church of Corinth to follow his teachings. He challenges them with these simple words: “imitate me”.

It can be difficult for us today to willingly submit to authority. As some might say, “Who are you? Are you the boss of me?” We are much more likely to balk or flinch if someone says, “imitate me”, then our ancestors would have been. So, why should we imitate our spiritual fathers – those of the past and those with us today? There is a very simple answer to this question, and it comes from St. Paul himself.

We’ve looked more deeply at the significance of St. Paul calling the Corinthians his spiritual children. We’ve looked at the origins of the Orthodox tradition of calling our spiritual elders “Father”. We’ve seen how rather than being a tradition that undermines Christ’s will for His Church, this tradition emphasizes the living reality of the family of faith.

Paul urges his spiritual children to imitate him. Why? In 1 Corinthians 11:1, Paul writes, “Imitate me, just as I also imitate Christ.” Here is our answer. Paul urges his spiritual children to imitate him because he is imitating Christ. Paul is setting himself up as a spiritual role model, saying in essence: “We must all imitate Christ. Here, watch me, and I’ll show you how it’s done.”

This is the legacy that the Church honors today. Our spiritual fathers who have gone before us continue to set for us an example of what it means to imitate Christ. And our spiritual fathers among us today strive to follow in their footsteps, imitating Christ to the best of their ability in order to provide their own spiritual children with an example. This is why we should all show respect and honor for our spiritual elders and teachers, and why we should work to imitate them. We are not imitating them because of any particular virtue inherent in a particular person. We are working to imitate Christ Himself. If we do, we will be tapping in to the great treasure house the Church places at our disposal, all of the accumulated wisdom and aid passed along by the generations of our spiritual ancestors.

There is certainly something unique in the Orthodox Christian worldview. This uniqueness flows from our belief that we are participants in a living faith. While we of course need to understand and learn from the written word of God, the Bible is only one of the pillars of Holy Tradition. God has provided us with other, complimentary ways of understanding His will for us. These include our beautiful and holy Orthodox worship. These ways include the writings and lives of the great fathers of the Church. And these ways also include our living fathers in the Church – our deacons, priests, and bishops today. They are our fathers, whose faith should form us as St. Paul’s faith formed the Corinthians. Let us with untroubled hearts show our gratitude and respect for the family of God to which we belong, calling men father who teach and nourish us.

This reflection is adapted from a speech originally written for Fr. Christopher Metropulos of St. Demetrios Greek Orthodox Cathedral of Ft. Lauderdale, FL, and SCOBA’s Orthodox Christian Network. Learn more about the powerful ministries of OCN on their website, www.myocn.net.