Lazarus Saturday and Palm Sunday in the Orthodox Church

The week following the Sunday of St Mary of Egypt is called Palm or Branch Week. At the Tuesday services of this week the Church recalls that Jesus’ friend Lazarus has died and that the Lord is going to raise him from the dead (Jn 11). As the days continue toward Saturday, the Church, in its hymns and verses, continues to follow Christ towards Bethany to the tomb of Lazarus. On Friday evening, the eve of the celebration of the Resurrection of Lazarus, the “great and saving forty days” of Great Lent are formally brought to an end:

Having accomplished the forty days for the benefit of our souls, we pray to Thee, O Lover of Man, that we may see the holy week of Thy passion, that in it we may glorify Thy greatness and Thine unspeakable plan of salvation for our sake. ...(Vesper Hymn)

Lazarus Saturday is a paschal celebration. It is the only time in the entire Church Year that the resurrectional service of Sunday is celebrated on another day. At the liturgy of Lazarus Saturday, the Church glorifies Christ as “the Resurrection and the Life” who, by raising Lazarus, has confirmed the universal resurrection of mankind even before his own suffering and death.

By raising Lazarus from the dead before Thy passion, Thou didst confirm the universal resurrection, O Christ God! Like the children with the branches of victory, we cry out to Thee, O Vanquisher of Death: Hosanna in the highest! Blessed is he that comes in the name of the Lord! (Troparion).

Christ —the Joy, the Truth and the Light of All, the Life of the world and its Resurrection—has appeared in his goodness to those on earth. He has become the Image of our Resurrection, granting divine forgiveness to all (Kontakion).

At the Divine Liturgy of Lazarus Saturday the baptismal verse from Galatians:As many as have been baptizedl into Christ have put on Christ (Gal 3:27) replaces the Thrice-holy Hymn thus indicating the resurrectional character of the celebration, and the fact that Lazarus Saturday was once among the few great baptismal days in the Orthodox Church Year. Because of the resurrection of Lazarus from the dead, Christ was hailed by the masses as the long-expected Messiah-King of Israel. Thus, in fulfillment of the prophecies of the Old Testament, he entered Jenrsalem, the City of the King, riding on the colt of an ass (Zech 9:9; Jn 12:12). The crowds greeted him with brancfies in their hands and called out to him with shouts of praise: Hosanna! Blessed is he who comes in the name of the Lord! The Son of David! The King of Israel! Because of this glorification by the people, the priests and scribes were finally driven “to destroy him, to put him to death” (Lk 19:47; Jn 11:53, 12:10).

The feast of Christ’s triumphal Entry into Jerusalem, Palm Sunday, is one of the twelve major feasts of the Church. The services of this Sunday follow directly from those of Lazarus Saturday. The church building continues to be Vested in resurrectional splendor, filled with hymns which continually repeat theHosanna offered to Christ as the Messiah-King who comes in the name of God the Father for the salvation of the world.

The main troparion of Palm Sunday is the same one sung on Lazarus Saturday. It is sung at all of the services, and is used at the Divine Liturgy as the third antiphon which follows the other special psalm verses which are sung as the liturgical antiphons in the place of those normally used. The second troparion of the feast, as well as the kontakion and the other verses and hymns, all continue to glorilfy Christ s triumphal manifestation “six days before the Passover” when he will give himself at the Supper and on the Cross for the life of the world.

Today the grace of the Holy Spirit has gathered us together. Let us all take up Thy cross and say: Blessed is he who comes in the name of the Lord. Hosanna in the highest! (First Verse of Vespers).

hen we were buried with Thee in baptism, O Christ God, we were made worthy of eternal life by Thy resurrection. Now we praise Thee and sing: Hosanna in the highest! Blessed is he that comes in the name of the Lord! (Second Troparion).

Sitting on Thy throne in heaven, and carried on a foal on earth, O Christ God, accept the praise of angels and the songs of children who sing: BIessed is he who comes to recall Adam! (Kontakion).

At the vigil of the feast of Palm Sunday the prophecies of the Old Testament about the Messiah-King are read together with the Cospel accounts of the entry of Christ into Jerusalem. At Matins branches are blessed which the people carry throughout the celebration as the sign of their own glorification of Jesus as Saviour and King. These branches are usually palms, or, in the Slavic churches, pussy willows which came to be customary because of their availability and their early blossoming in the springtime.

As the people carry their branches and sing their songs to the Lord on Palm Sunday, they are judged together with the Jerusalem crowd. For it was the very same voices which cried Hosanna to Christ, which, a few days later, cried Crucify him! Thus in the liturgy of the Church the lives of men continue to be judged as they hail Christ with the “branches of victory” and enter together with him into the days of his “voluntary passion.”

http://oca.org/orthodoxy/the-orthodox-faith/worship/the-church-year/lazarus-saturday-and-palm-sunday

St. Mary of Egypt: A Profile in Courage for the Fifth Sunday of Great Lent in the Orthodox Church

           

           We sometimes forget that it takes a particular kind of courage to accept the truth about ourselves, especially when that truth is painful or requires something of us that we do not want to give.  No one can force us to make true spiritual changes in our lives, so all the more do we need the clarity and fortitude to recognize and respond to the truth.     

            Today we remember St. Mary of Egypt for having the courage to acknowledge the obscene mess she had become and then to do what it took to set things right. When an invisible force prevented her from entering the Church of the Holy Sepulcher in Jerusalem, she asked for the help of the Theotokos, entered the church to venerate the Holy Cross, and obeyed a divine command to spend the rest of her life in repentance and strict asceticism as a hermit in the desert.  When the monk Zosima stumbled upon her almost 50 years later, he was amazed at her holiness.  But like all the saints, she was aware only of her sins and her ongoing need for God’s mercy.   

            Much less attuned to the truth about themselves were the disciples James and John when they asked to have privileged places of power in the Kingdom proclaimed by Jesus Christ. The Lord had just told the disciples that He would suffer, die, and rise again, but these two continued to think in worldly terms of a political kingdom on this earth and were grasping for power.  The Savior corrected them by saying that they did not know what they were asking, for the way of His Kingdom requires making a selfless offering of oneself to God, drinking the cup and undergoing the baptism of suffering and death.   This is the way of Christ, “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.”

            It takes deep spiritual courage to confront the truth that we have been living in ways contrary to God’s will.  It was not easy for power-hungry disciples to give up their dreams of political success and learn how to follow a Lord Who brings salvation to the world through His cross and empty tomb. It was not easy for a grossly immoral person like St. Mary of Egypt to renounce her comfortable and pleasure-filled life in order to repent in the desert.   And it is not easy for any of us to recognize the truth about our own failings, weaknesses, and habits of word, thought, and deed that have put roadblocks on our pathway to holiness.   

            It takes a particular kind of courage to do so, but we must undertake the hard work of opening the eyes of our souls to reality and taking the steps that are necessary for us to participate personally in Christ’s healing and strength. Of course, we never earn or deserve the Lord’s mercy, but we must cooperate with Him by recognizing what we have done to ourselves and repenting in humility as best we can.  He enables us all to do that; and the more humbly we repent, the more we open ourselves to His grace and transforming power.   

            A Church that makes great saints out of former prostitutes, murderers, and adulterers is both realistic about the corruption of our lives and optimistic that there is hope for every one of us to set things right and live faithfully because of the mercy of Jesus Christ.  But we must have the courage to recognize honestly our brokenness, sickness, and imperfection, and then have the fortitude to take the often painful steps that are necessary to reorient our lives toward the Kingdom.  We may not have to spend fifty years in the desert like St. Mary of Egypt or be corrected face-to-face like James and John were by the Lord, but like them we must have the humble strength necessary to recognize the tension between our present spiritual sickness and the goal of the blessed life to which we are called.  It is in that tension and struggle that we will find our salvation if we have the courage to accept the truth about ourselves and then do what we must in order to turn things around by participating more fully in the life of Christ.

            As we stand near the end of Great Lent, we have all learned at least something about our spiritual state.  Perhaps we have wrestled with our passions and they have gotten the better of us.  Perhaps we have not even tried to pray, fast or otherwise deny ourselves, or become more generous to the needy.  Maybe we have not really pursued forgiveness, reconciliation, and repentance.  Regardless, it should be clear to us all by now that we need healing and strength beyond our own power, for we are all weak, sick, and so easily distracted.  To recognize that is no shame, but simply the lesson learned by all the great sinners who have come to their senses and begun the journey home.

            Before we begin the journey to the cross on Palm Sunday, there is still time to examine our souls with brutal honesty, confess and repent, and take the steps we can to follow in the way of Jesus Christ.  He made holy people out of prostitutes and power-mongers and He will do the same with us, if we will only repent with courageous honesty and humility.   Yes, there is hope even for you and me through humble repentance that opens us to the mercy of the Lord.   

St. Mary of Egypt

"Where shall I begin to weep for the actions of my wretched life?  What first-fruit shall I offer, O Christ, in this my lamentation?  But in thy compassion grant me forgiveness of sins."  (The Canon of St. Andrew, Canticle 1, vs. 2.)    During Great Lent we remember and venerate Saint Mary of Egypt both on April 1 and the Fifth Sunday of Lent. With the Canon of St. Andrew, read in many churches during the first and fifth weeks of Lent, we uphold her as an icon of repentance, an example for every Orthodox Christian to emulate. Yet for many years, she lived a life of bondage to sexual passions.   If St. Mary of Egypt were alive today, would we welcome her into our assembly? "I confess to Thee, O Savior, the sins I have committed, the wounds of my soul and body, which murderous thoughts, like thieves, have inflicted inwardly upon me."   (The Canon of St. Andrew, Canticle 1, vs. 12.) While we don't know about the very early years of her life, we do know that she lost her virginity at age twelve and ran away from home. For the next seventeen years she was a slave to her insatiable appetite for sexual perversions, including sexual encounters with "young men," even against their will. This sounds very much like a victim of pedophilia who recoils and continues in her victimization by taking on the role of a predator herself, victimizing others in the process. Many adults who fall into the bondage of pedophilia are victims of sexual abuse as children. In a futile attempt to reconcile the horror of their own victimization, they try to regain control of their lives through exploitation, continuing to inflict wounds on their own souls and bodies.       "Like David, I have fallen into lust and I am covered in filth; but wash me clean, O Savior, by my tears." (The Canon of St. Andrew, Canticle 2, vs. 54.)  "O Lady, thou hast brought forth our Joy: Grant me the spirit of mourning that in the coming Day of Judgment I may be comforted by God."  (The Canon of St. Andrew, Canticle 9, vs. 327.) "For all have sinned and fall short of the Glory of God."  (Romans 3:23) For seventeen years St. Mary of Egypt lived a lifestyle that isolated her from the community and God. Covered with filth amassed over the years, her heart yet longed for union with God.  People in prison feel ostracized too, isolated from God and society, as they sit in shame in prison cells longing for the same tears of repentance that lead to joy and reconciliation. "Christ became man, calling to repentance thieves and harlots.  Repent, my soul: the door of the kingdom is already open, and Pharisees and publicans and adulterers pass through it before thee, changing their lives."  (The Canon of St. Andrew, Canticle 9, Vs. 342) The healing of the venerable Saint Mary of Egypt was not instantaneous but required a rigorous and lengthy spiritual journey. Being led by the Holy Spirit, she retreated to the wilderness where she lived the life of a hermit for seventeen years, seeking freedom from bondage of the passions. She spent a further thirty years in the wilderness having obtained the true gifts of repentance, healing and freedom from the enslavement of sin. During Great Lent, each of us seeks repentance, turning from our own vices and passions and setting our minds and hearts on God. Through the intercessions of the most Holy Theotokos, God grants us the gift of compunction to turn from our wounds and sins to find healing and comfort in Him. Let us remember St Mary of Egypt and her wonderful redemption. During the remainder of this Lenten journey, may we pray to be freed from our imprisonment to the passions that enslave us. Let us also pray for strength for all of our brothers and sisters who are imprisoned in penitentiaries, for their struggles and their journeys to repentance.   Having been a sinful woman, You became through repentance a Bride of Christ. Having attained angelic life, You defeated demons with the weapon of the Cross; Therefore, O most glorious Mary you are a Bride of the Kingdom! (Kontakion:  Tone 3) Your Servant,    Patrick Tutella, Chaplain Executive Director, OCPM  Visit: http://theocpm.org  or Check us out on:

Terry Mattingly: Death of an Orthodox missionary — in America

• By Terry Mattingly
• Posted March 28, 2014 at 4:05 p.m.

When major religious leaders die, it’s traditional that public figures — secular and sacred — release letters expressing sorrow and sending their condolences to the spiritual sheep who have suddenly found themselves without a shepherd.

This is precisely what Greek Orthodox Archbishop Demetrios Trakatellis did, acting as chairman of the assembly of America’s Eastern Orthodox bishops, after he heard about the death of Metropolitan Philip Saliba, the leader of the Antiochian Orthodox Christians in North America for a half century. His letter was kind and gracious, but contained a hint of candor that spoke volumes.

“For more than 15 years I have had the opportunity and privilege to work closely with Metropolitan Philip,” wrote Archbishop Demetrios, noting that the Antiochian leader served as vice-chairman of the assembly of bishops. Metropolitan Philip was a pastor to his people, but he also “passionately supported a common witness to our Orthodox faith in the world. It is well known that he spoke his mind openly on a number of important issues and would often challenge inactivity surrounding serious issues, which he felt Orthodoxy could address in unique and important ways.”

That’s one way to put it.

Metropolitan Philip, who died March 19, was more than an advocate for Orthodox life and faith. He was more than a pragmatic strategist who helped his flock grow from 66 parishes to 275, while opening youth camps and a missions and evangelism office.

The Lebanese-born archbishop was also a fierce advocate of Orthodox unity in the United States, to whatever degree possible among Greeks, Arabs, Russians, Ukrainians, Romanians, Serbians and others. After living his adult life in this land, he made the controversial decision in the mid-1980s to embrace waves of evangelical converts (I am one of them). These converts affected all levels of his church including, as much as anywhere else, seminaries and, thus, at Orthodox altars.

That was the backdrop to the symbolic moment when Archbishop Demetrios surprised Metropolitan Philip by asking him to make some off-the-cuff remarks at the 2004 Clergy-Laity Congress of the Greek Orthodox Church in New York City.

“I reminded him that when I speak, I tell it like it is,” said Philip, when I interviewed him for an “On Religion” column soon after that event.

Rather than speaking in Byzantine code, Metropolitan Philip bluntly addressed the delegates as Americans, not Greeks. He said he thought it was time to challenge ecclesiastical ties that continued to bind their churches in the new world to those in the old. Then he marched straight into a minefield, bringing greetings from the Antiochian Orthodox delegates who, a few days earlier, had unanimously approved what many Greeks have long desired — a constitution granting them more control of their church in North America.

“I told them that if I could sum up this new constitution, I would begin with the words, ‘We the people,’” he told me. “We cannot ignore this truth — Americans are infested with freedom. We cannot ignore that our churches are in America and we are here to stay.”

A press aide for the Greek archdiocese noted: “It would be accurate to say that he received an enthusiastic response.”

Part of the problem was that Philip was intentionally calling to mind the 1994 gathering in Ligonier, Pa., when America’s Orthodox bishops boldly declared: “We commit ourselves to avoiding the creation of parallel and competitive Orthodox parishes, missions, and mission programs. We commit ourselves to common efforts and programs to do mission, leaving behind piecemeal, independent, and spontaneous efforts ... moving forward towards a concerted, formal, and united mission program in order to make a real impact on North America through Orthodox mission and evangelism.”

That effort failed. Two decades later, Metropolitan Philip left instructions that he was to be buried at the Antiochian Village camp near Ligonier, where young people will visit his grave for generations to come.

“This faith was to remain the best-kept secret in America because of our laziness, we Orthodox, because we have been busy taking care of our little ethnic ghettos,” said Philip, during one of the first rites ushering an entire evangelical congregation into his archdiocese.

“It is time that we let this light shine. America needs the Orthodox faith. I said to the Evangelical Orthodox in these past Sundays, I said, ‘Welcome home.’”

© 2014 Knoxville News Sentinel. All rights reserved. 

Confess, Repent, and Find Healing: Homily for the Fourth Sunday of Lent in the Orthodox Church

         

          When we encounter a problem in life that it is beyond our ability to fix, we learn something about ourselves.  When pains, sorrows, and struggles simply will not let up, the reality of our situation and of our own limitations sets in.  Whether it is our own health or that of our loved ones, broken relationships or stressful times at work, school, or with friends, or problems on the world stage that threaten to impact us all, life’s struggles can open our eyes pretty quickly to how weak we are before the challenges that we face.  

            If you feel that way today or ever have in your life, you can begin to sympathize with the father of the demon-possessed young man in today’s gospel reading.  Since childhood, his son had had life-threatening seizures and convulsions. With the broken heart of a parent who had little hope for his child’s healing, the man cried out, “Lord, I believe; help my unbelief.”  Christ’s disciples had lacked the spiritual strength to cast out the demon, but the Lord Himself healed him. 

            Despite his imperfections, the best example of faithfulness in this story is the unnamed father who openly confessed that he could not solve his own problems.  He told the truth about himself in acknowledging his weak faith.  Even as Christ stood before him, he had doubts.  He said to him, “If you can do anything, have compassion on us.”  And then all that he could do was to cry out with tears, “Lord, I believe; help my unbelief.” 

            And in doing so, he became a model for us all in how to make an honest confession before the Lord, bearing his soul and asking only for mercy.  If we need a reminder about the importance of taking Confession this Lent, we have it in this man.  The point is not that he had broken a law of some kind, but that he had learned by experience that he had fallen short, that he had much room to grow in his relationship with God.  It was precisely this humble acknowledgement that opened him to receive the mercy of the Lord.  Though surely in a less dramatic way, the same will be true for each of us when we take Confession this Lent.        

            Too often, we keep our weak faith, and the sins that result from it, a secret even to ourselves. We do not want even to think about how we have fallen short of sharing in the blessed life of Christ, much less to say out loud how we have sinned as we stand before the icon of the Lord.  But there is a great, freeing power found in speaking the truth about our brokenness and asking in humility for His forgiveness and healing.  When we acknowledge that we have not lived or believed as we should have, we put ourselves in the place of humble repentance like the prodigal son, the tax collector, and the father of the demon-possessed young man.  We do not attempt to justify ourselves, but beg only for mercy and strength to move forward in life.  If you have not done so already this Lent, open yourself to the healing of Jesus Christ by taking Confession before Palm Sunday.  Receive His forgiveness through the hand and words of an unworthy priest and trust in the mercy of the Savior for people like you and me.       

            Perhaps the spiritual disciplines of Lent have given us a new awareness of our need for greater strength in the Christian life.  Why do we so often welcome distractions when we set out to pray?  Why do anger and frustration rear their ugly heads when we fast from food or something else to which we have become too attached?  Why is it so hard to forgive and otherwise to mend strained relationships?  These are symptoms of the fact that we do not have perfect faith, that we are not yet fully healed from the diseases of our passions, that we do not yet love God or our neighbors as we should.

            Some learn these truths about themselves because of their weakness before the crosses that they bear daily due to illness, poverty, family strife, or other problems.   That was the case with the father in today’s gospel reading.  Others learn them through periods of spiritual struggle like Lent.  But however the eyes of our souls are opened, we probably will not like what we see there.  The question, then, is what will we do?  There is plenty in our culture and in our own thoughts and activities that we can use to distract ourselves from accepting the truth and finding healing.  It is easy to live in a fantasy world where we repress or otherwise ignore painful realities. 

            How tragic it would have been for the father in today’s reading to have done that, for then presumably his son would never have been healed.  How tragic it would be for any of us to refuse the spiritual healing that Christ promises when we cry out in with the true humility of repentance, like that father, “Lord, I believe; help my unbelief.”  In these last weeks before Palm Sunday, now is the time to find freedom and healing for our imperfect faith and personal brokenness through the Holy Mystery of Confession.  Now is the time to stop suffering in silence and isolation and to repent from the depths of our hearts.  When we bear our souls to Him, we will gain new insight on why He went to the cross for us and conquered death for us in His glorious resurrection on the third day.  Humble repentance: There is no better way to prepare for the agony of Golgotha and the unspeakable joy of Pascha.   

Orthodox Prayers for Peace Between Russia and Ukraine

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In Russia, Ukraine and the contested area of Crimea, passions have been running high for months, leading to many deaths and injuries. Honest and well-informed observers offer very different perspectives on what is happening and what the causes are. The injustices are many on all sides.

Without taking sides, one thing Orthodox Christians can do is pray with fervor that more bloodshed can be avoided. To help parishes and individual believers with resources for prayer, we are providing several links.

As this page develops we will try to provide helpful information that furthers understanding of the events taking place in the region to help bridge the gap through better understanding.

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Special Petitions for the Increase of Love: On February 26, the First Hierarch of the Russian Church Abroad, His Eminence, Metropolitan Hilarion, issued a statement encouraging the clergy of the Eastern American Diocese to add further petitions for the increase of love during the Divine Liturgy on Forgiveness Sunday. The petitions may also be used as part of a moleben that can be served upon completion of the Divine Liturgy. A special service “For the Increase of Love” can be found in the Great Book of Needs or by following the links below:
http://eadiocese.org/News/2014/march/increaseoflove.en.pdf
http://eadiocese.org/News/2014/march/kievpetitions.en.pdf

A short sermon by Fr Sergei Ovsiannikov given at the Moleben for peace held March 4 at St Nicholas of Myra Russian Orthodox Church in Amsterdam:
http://www.incommunion.org/2014/03/17/prayers-for-peace/

A selection of prayers for peace:
http://www.incommunion.org/2004/10/18/prayers/

Articles of special interest

Russia, Ukraine and the Church: A Lenten plea for peace
What happens when different parts of a church (and in this case, a church which generally believes in obedience to earthly power) find themselves on opposite sides of a looming conflict? Over the centuries, the Orthodox church has found ingenious ways of preserving the spiritual bonds between its fractured sons and daughters while accepting that in earthly affairs, they were deeply divided. During the Russo-Japanese war of 1905, Russia’s Orthodox church was happy to let its small but vigorous outpost in Japan pray for a Japanese victory; no religious ties were broken in the process. Bear all that in mind when contemplating the latest religious moves in Ukraine…. >> read the rest: http://www.economist.com/blogs/erasmus/2014/03/russia-ukraine-and-church

An album of photos of the peace demonstration in Moscow that took place Saturday 15 March 2014:
https://www.facebook.com/media/set/?set=a.655866497784545.1073741945.157033337667866&type=3

http://www.incommunion.org/2014/03/17/pray-for-peace/

Let Us Persevere like His Eminence, Metropolitan Philip Saliba in Taking Up our Cross: Homily for the Third Sunday of Great Lent in the Orthodox Church

          I am sure that most of us have already heard the sad news that our Father in Christ, His Eminence Metropolitan PHILIP, fell asleep in the Lord earlier this week. Funeral services will be in New York in a few days.  We will remember him in our prayers for the departed in our services for the next forty days and we should also remember him in our daily prayers. 

            On this third Sunday of Great Lent, we are halfway through our penitential journey and reminded of the need to persevere to the end.  That is certainly what Metropolitan PHILIP did, serving as bishop since 1966 and leading the Antiochian Archdiocese in ways that greatly strengthened and expanded the presence and unity of Orthodox Christianity in North America.  His leadership was a key factor in the formation of mission parishes like St. Luke and in welcoming so many converts, of whatever religious and ethnic backgrounds, into the Church.   Ordained as a deacon sixty-five years ago, our departed Father in Christ shaped the Orthodox Church as we know it in ways too numerous and profound to describe in a homily.  Suffice it for now to say that his long ministry impacted the faith journeys of all of us here today in ways of which we are probably not even aware.  We should all thank God for richly blessing us through him.  

            I know that Lent may seem like a long, difficult period of intensified prayer, fasting, generosity, forgiveness, and reconciliation, but it is actually only a few weeks of spiritual preparation to follow our Savior to His cross and empty tomb.  If we want to become the kind of people who can persevere in faithfulness for however many years the Lord chooses to give us, then we need to prepare in order to take up our crosses, die to our self-centered desires, and follow Him. As Metropolitan PHILP and other steadfast Christians know, the really hard challenges are not following fasting guidelines or making it to a few extra services.  They are found in crucifying the habits of thought, word, and deed that lead us to worship and serve ourselves instead of God and neighbor.  They are found in learning how to offer even our broken relationships, deep sorrows, personal weaknesses, and pains of body and soul to the Lord as opportunities to grow in obedience, humility, and self-sacrificial love for the sake of our neighbors and the fulfillment of His gracious purposes for the world that He created.

            If you are like me, you need the intensified spiritual practices of Lent to help you gain the strength necessary to take up the crosses in your life.  If you are like me, you need to acquire a new perspective on the daily circumstances in which you find yourself, on how you have learned to think about and treat the neighbors you encounter every day.  If you are like me, you need to die to living according to the familiar conventional ways of life in the world as you know it.  In other words, we all need to follow Jesus Christ to the cross, dying with Him to how sin and corruption have taken root in each of us so that we may rise with Him to the new life of the Kingdom.

            As we see in great examples of perseverant faithfulness like Metropolitan PHILIP, that is not done in an instant, but over the course of a life.  No matter how old or young we are, now is the time to look to the trophy of the cross for inspiration and hope.  Remember that we do not go to the cross alone.  No matter what we are tempted to think at times, our Savior is no stranger to temptation, suffering, pain, and death. He sympathizes with our struggles because He endured them.  He was literally nailed to a cross, died, was buried, and descended into Hades in order to bring the joy of life eternal to corrupt, weak, imperfect people like you and me through His glorious third-day resurrection.  And in order to follow Him to the joy of Pascha, we must likewise take up our crosses, which we do one day at a time by learning to obey God a bit more faithfully in the small details of our lives.  Giving more attention to the Lord and the needs of our neighbors, fighting our addiction to self-centered desires, confessing our sins, and doing our best to reconcile with our enemies, these are all ways of gaining the strength to take up our crosses and follow Jesus Christ into the heavenly joy of His glorious resurrection.  He is our hope and our salvation.

            May God grant our departed Metropolitan PHILIP paradise as His good and faithful servant, and may He grant us all a blessed remainder of Lent as a time of preparation for the many challenges in faithfulness that surely lay ahead in our lives.  We need not worry or cower in fear about our struggles, for our Savior has turned those challenges into opportunities to share more fully in the victory over sin and death that He worked through His cross and empty tomb.  As did our departed Father in Christ, let us all persevere in following Him.    

Memory Eternal! St. Vladimir's Community Remembers Metropolitan Philip

20 March 2014 • Memory Eternal! • Virginia Nieuwsma

Metropolitan Philip, speaking in the auditorium which bears his nameL to R: Protopresbyter Alexander Schmemann, Metropolitan Philip, and Fr. Cyril StavrevskyMemory Eternal! The entire community of faculty, staff and students at St. Vladimir's Theological Orthodox Seminary (SVOTS) mourns the loss of our Board of Trustees Vice President and Vice Chairman, His Eminence The Most Reverend Philip (Saliba), Archbishop of New York and Metropolitan of All North America of the Self-Ruled Antiochian Orthodox Christian Archdiocese of North America. The Metropolitan, a member of the class of 1965, reposed in the Lord on Wednesday, March 19, 2014, at the age of 82 after a brief illness. Campus clergy immediately scheduled a memorial service for Sayidna Philip in Three Hierarchs Chapel for March 20.

Reflected SVOTS Chancellor/CEO The Very Rev. Dr. Chad Hatfield, "Sayidna Philip's long episcopacy leaves behind many achievements, but speaking as a convert priest who entered Orthodoxy through the Antiochian Archdiocese, I believe his simple phrase 'welcome home' to converts, is the greatest of his legacies."

St. Vladimir's Dean The Rev. Dr. John Behr remembered the Metropolitan's leadership in Orthodox education. "It is with great sadness that I heard of His Eminence Metropolitan Philip's falling asleep in the Lord. He was an inspirational leader who had a great love for St. Vladimir's Seminary ever since his student days here, and who, besides serving on our Board, inspired us and gave us wise guidance in our recent curriculum reforms. He insisted that all our students were thoroughly prepared in pastoral and practical affairs, asAddressing former deans and faculty memberswellCommencement, 1977, with Patriarch Elias IV of Antioch as in academic matters. He was also always very kind and engaging with me personally; I will never forget the warmth with which he spoke of his education in England and the passion for literature and learning generated there."

St. Vladimir's has enjoyed a warm, reciprocal relationship with the Antiochian Archdiocese under Metropolitan Philip's leadership, which began with his consecration to the episcopate in 1966. Currently, six members of the Archdiocese serve on the Seminary's Board of Trustees; 167 Antiochian alumni clergy, and over 300 alumni total, minister throughout the world; fifteen Antiochian seminarians attend St. Vladimir's; and all eight Antiochian bishops in North America either have graduated from St. Vladimir's or have taught and mentored seminarians.Meeting with Metropolitan Tikhon and Bishop Nicholas at the OCA Chancery, Syosset, NY

The Metropolitan visited the Seminary's Yonkers campus many times over the course of his tenure as Board Vice President, most recently when in 2008 he delivered one of the keynote addresses at the conference Rome, Constantinople, and Canterbury: Mother Churches?, which was titled "Canon 28 of the Fourth Ecumenical Council." In May 1981, the Board of Trustees awarded him a Doctorate of Divinity honoris causa at Commencement, and in 2002 he returned to St. Vladimir's to dedicate The Metropolitan Philip Auditorium, located on the third floor of the John G. Rangos Family Foundation Building.

"I remember Metropolitan Philip fondly when he served in Cleveland, my home city," said Alex Machaskee, Executive Chair of the Seminary's Board of Trustees. "I have always considered him a friend and a pillar in the Orthodox Christian world. His support of St. Vladimir's Orthodox Theological Seminary has been very much appreciated."

Updated information regarding his memorial services may be found on the Antiochian Archdiocese Website.

LINKS
Metropolitan Philip's campus visit, 2006
Discussing theological education with SVOTS leadership
Alumni gathering at the 2013 Houston Antiochian Convention 

http://www.svots.edu/headlines/memory-eternal-st-vladimirs-community-remembers-metropolitan-philip

An Appeal to Fox Sports: Stop Mixing Messages about Christianity with Inappropriate Images

            As a Baylor alumnus and sports fan, I was pleased to read a story on the Fox Sports website about men’s basketball coach Scott Drew’s profoundly Christian priorities for his players.  He actually said after a rough patch in the season, "We may not win another game this year, and I may be a horrible coach…but if any of these guys leave without knowing Christ, that will be the real loss."  The sincere Christian commitment of the coach and the players is truly remarkable.

Truly disappointing, however, is the fact that Fox Sports put on the very same webpage pictures of cheerleaders (not from Baylor) in revealing outfits and immodest poses.  How sad that the network presents this story of faith in a way that is contradictory to the faith itself.  To uphold Christian commitment while appealing to lust and objectifying women reflects at the very least a serious misunderstanding of the sort of life to which followers of Jesus Christ, such as Coach Drew and his players, commit themselves.  

 Better not to publish articles about a religion than to insult that religion by promoting it in such a degraded way. Fox Sports should not denigrate the faith of Coach Drew and his players by adorning their impressive story with inappropriate, contradictory images.  Whatever happened to simple decency?        

http://msn.foxsports.com/southwest/story/baylor-s-extraordinary-season-has-left-lives-changed-031814

Comments by Dylan Pahman: "Fr. Philip LeMasters on Orthodoxy and Partisan Politics"

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by DYLAN PAHMAN on FRIDAY, MARCH 21, 2014

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Today at Ethika Politika, I review Fr. Philip LeMasters’ recent book The Forgotten Faith: Ancient Insights from Contemporary Believers from Eastern Christianity.

With regards to the book’s last chapter, “Constantine and the Culture Wars,” I write,

… LeMasters does a good job in acknowledging the line between principles of faith and morality on the one hand, and prudential judgments that may not be as clear-cut on the other. He does not give the impression of advocating any specific political program; indeed, he explicitly disavows such a project:

Religious groups that are strongly identified with politics risk becoming so entangled in debates shaped by interest groups that their distinctive witness is obscured. To give the impression of being merely a political party at prayer is a good way to make people think that the church has little to say to the world that the world does not already know on its own terms.

He does not use this as an excuse, however, to disengage from political life.  He only highlights that in applying the teachings of the Church to our present, political context, we ought not to expect any concrete embodiment of our ideals, and we should be wary of any person or group that makes such a claim.

This is a point, I believe, worth dwelling on. It is one reason that the subtitle of Fr. Michael Butler and Prof. Andrew Morris’s recent monograph Creation and the Heart of Man is “An Orthodox Perspective on Environmentalism” not “The Orthodox Perspective on Environmentalism.”

Political problems require strong principles to guide policy recommendations, to be sure, but the reality we live in falls far short of the New Jerusalem. There needs to be space for critically discussing the best prudential means for living out our shared principles in any given context of our fallen world without charging one side or the other with heresy for not living up to one’s own political views.

And the danger is no small one. As Fr. Philip writes,

[T]o align the faith closely with particular political parties or partisan movements is to risk substituting the calling to theosis with that of being a certain kind of citizen, voter, or activist. In the current cultural climate of the US, there are potential dangers to a close affiliation of Eastern Christianity with the stereotypically liberal, moderate, conservative, or libertarian movements of American politics. The faith does not fit perfectly with any such orientation; likewise, the Church is not a political party. The Body of Christ ultimately pursues the Kingdom of God, not merely a different arrangement of the kingdoms of this world. Its social vision is not the product of twenty-first-century America or the collection of interest groups that comprise our political movements, but grows from ancient and diverse sources that do not line up squarely with any worldly ideology. Orthodoxy’s social and moral concerns are in tension with much popular political opinion of whatever stripe.

Read my full review at Ethika Politika here.

http://blog.acton.org/archives/67122-fr-philip-lemasters-orthodoxy-partisan-politics.html