Adoration of the Holy Cross: Homily for the Third Sunday of Lent in the Orthodox Church

Hebrews 4:14-5:6
Mark 8:34-9:1

             In any kind of difficult challenge, it’s always inspiring to know that you are half way to the end.  It might be a race, a school year, or a project at work; if you’ve made it this far, you know that you can eventually reach your goal.

            We are now half way through the season of Lent, and the Church calls our attention today to the great symbol of victory, the great sign of hope, our Lord’s cross.  During the time of Jesus Christ’s earthly ministry, of course, no one was inspired by the cross, for it was a feared instrument of execution.  No one honored the cross and certainly no one thought that God’s Messiah would die on one. 

            So it was profoundly shocking when the Savior told His disciples that He would be rejected, suffer, die, and rise again.  When St. Peter tried to correct Him, Christ called him “Satan” and said that he was thinking in human terms, not God’s.  Then the Lord told the disciples what they didn’t want to hear.  They too must take up their crosses and lose their lives; that’s the way to enter into the blessed salvation of the Kingdom of Heaven.

            The hard truth that Jesus Christ broke to His disciples was that we can’t jump ahead to the joy of the empty tomb.  We must first go with our Lord to the cross; we too must die in order to rise again. And the unpopular truth is that every last one of us needs to die to our sinfulness, to how we have distorted ourselves, our relationships, and our world.  The Son of God offered Himself in free obedience to the Holy Trinity, taking upon Himself the full consequences of sin and death to the point of a horrible execution; He did so out of love for us.   And thus He opened the way to the Kingdom of heaven, to life eternal, for you, me, and all humankind; indeed, for the entire creation.   

            And that way is the cross, for if we want to share in the joy of His resurrection, of His victory over death, we must first participate in the struggle, pain, and sacrifice of crucifixion.  We must crucify the habits of thought, word, and deed that lead us to worship and serve ourselves instead of God and neighbor.  We must kill our pride, our selfishness, and our slavery to pleasure.         If we don’t crucify these passions, our souls will be too sick, dark, and weak to share in the glory of the resurrection.  Like St. Peter, we will think in human terms, not God’s, no matter how religious or moral we appear to others.   

            And the reality is that we have no shortage of opportunities to take up our crosses.  When we struggle to resist a temptation, when we battle angry thoughts against those who have wronged or somehow irritated us, and when we endure deep sorrows and disappointments with trust in God’s faithfulness and mercy, we take up the cross. 

            Fortunately, 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 cross.

            So as we begin the second half of Lent, let us keep our eyes on the prize, looking to the great trophy of our Savior’s victory over sin and death, the cross, through which joy has come into all the world.  And even though it is a struggle and none of us does it particularly well, let us put aside our own preferences and obsessions in order to take up the cross through prayer, fasting, forgiveness, mending broken relationships, and showing generosity to those in need.   Let us offer our lives in free obedience to the Father, accepting whatever pain and struggle there may be in setting things right in our lives as best we can.  And no matter what burdens we may bear, no matter our frustrations and failures, let us press on the joy of Pascha.  Jesus Christ participated in death in order to bring us into His life, and we must participate in His death in order to share in the glory of His resurrection.  So let us deny ourselves, take up our crosses, and follow Him.  For this alone is the way to the brilliant light and eternal blessedness of the Kingdom of God.

Dr. Paul Meyendorff Speaks at Abilene Christian University and St. Luke Orthodox Church, Abilene

Abilene, Texas: Dr. Meyendorff Speaks on the Sacraments of Eucharist and Confession

21–24 March 2013 • Off–Campus

The Fr. Alexander Schmemann Professor of Liturgical Theology at St. Vladimir's Seminary Dr. Paul Meyendorff traveled to Abilene, TX recently to offer one of the main addresses at an academic colloquy on "Eucharist and Ecclesiology" at Abilene Christian University. The conference, held in honor of Abilene's professor of Church History, Emeritus, Dr. Everett Ferguson, featured three keynote speakers. At the opening plenary session, Dr. Meyendorff presented a paper entitled "Church and Eucharist in the Orthodox Tradition." The colloquy brought together forty scholars and graduate students from the Orthodox, Roman Catholic, and Church of Christ traditions.Dr. Meyendorff speaks at a 2012 conference in honor of his father, Protopresbyter John Meyendorff

One of the other Orthodox participants, SVOTS Board of Trustees Corporate Secretary The Rev. Dr. Philip LeMasters, presented a paper on "Eastern Orthodox Social Ethics in the Anaphora of St. Basil the Great" in one of the study groups. Father Philip is professor of Religion, director of the Honors Program, and dean of the School of Social Sciences and Religion at McMurry University in Abilene, and in 2011 he presented the keynote address for St. Vladimir's annual Education Day.

Fr. Philip LeMastersFollowing the conference, Dr. Meyendorff led a parish retreat on the theme of the Sacrament of Confession at St. Luke Orthodox Christian Church in Abilene (Antiochian Orthodox Christian Archdiocese of North America), where Fr. Philip serves as the rector. Noted Fr. Philip, "Professor Meyendorff unfolded for us the historical development of the practice of confession, and then responded to questions from parishioners during a lively discussion time. Those who attended learned a great deal and were most appreciative for the spiritual encouragement provided by his presentation, coming as it did at the beginning of Great Lent." 

St. Gregory Palamas and the Healing of our Paralysis: Homily for the Second Sunday of Great Lent in the Orthodox Church

Hebrews 1:10-2:3

Mark 2:1-12

            Think for a moment how you would feel if you went to the doctor with a serious health problem and were simply told medical facts about your condition and that you were an interesting case.  You would probably not be happy at all because you go to a physician to be healed, not simply to learn truths that in and of themselves do not restore you to health.

            On this second Sunday of Great Lent, we remember a great saint who knew that our salvation is not in mere ideas about God, but in true participation in His life by grace.  St. Gregory Palamas lived in the 14^th century in the Byzantine Empire.  A monastic, a bishop, and a scholar, he defended the experience of hesychast monks who in the stillness of deep prayer beheld the divine light of the uncreated energies of God.  In ways that go beyond rational understanding, they saw the divine glory as they participated in the life of God by grace. 

            Against those rationalists who said that such a thing was impossible, St. Gregory insisted that we know the Lord by being united with Him in prayer and holiness.  Jesus Christ has joined humanity and divinity and dwells in our hearts by the power of the Holy Spirit.  We truly become partakers of the divine nature when we know by experience the presence of God in our lives.  

            That is precisely what happened to the paralyzed man in today’s gospel lesson.  The Lord did not simply convey ideas to Him, but instead shared His divine energies by restoring him to health, both spiritually and physically.  At the root of all human corruption is our sin, which weakens and sickens us all, and the Savior showed His divinity by forgiving the man’s sins.  Christ then enabled the man to rise up and walk as evidence that He has the authority to forgive sins as the Son of God.

            This healing also shows what it means to be infused with the gracious divine energies, for the paralyzed man experienced freedom from bondage and a miraculous transformation of every dimension of his life.  He did not simply hear words or receive a diagnosis, for the Lord healed him inwardly and outwardly.

            This miracle speaks to us all, of course, because we are sinners paralyzed by our own actions and those of others.  We have made ourselves so sick and weak that we do not have the strength to eradicate the presence of evil in our lives.  Just think for a moment of how easily we fall into words, thoughts, and deeds that we know are not holy.  Our habitual sins have become second nature to us; left to our own resources we are no more able to make them go away than a paralyzed man is to get up and walk. 

            The good news is that Jesus Christ comes to every single one of us with forgiveness and healing.  Too often, we are willing only to ask for forgiveness, but not to rise, take up our beds, and walk.  In other words, we fail to see that being infused with the gracious divine energies is not a matter of simply being excused from paying a penalty or declared not guilty; instead, it is truly a calling to become who we are created to be in God’s image and likeness.  It is to be healed from all the ravages of sin and to shine with the light of holiness as we participate by grace in the life of the Holy Trinity.

            No, we do not have to become monks and nuns in order to do that.  But we do need to do everything that we can to open ourselves to the healing energies of God.  When we pray, fast, give to the needy, and practice forgiveness and reconciliation, or any other act of truth faithfulness or repentance, we do so in cooperation with the Holy Spirit, alive and active in us.   Even the smallest bits of “love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, and self-control” that we experience are the fruits of the Spirit’s presence.  (Gal. 5:22)  We should cherish them as such and do what we can to help them grow and become characteristic of our lives and personalities. 

            The truth is that if we want to know Christ’s healing and strength, we have to obey His commandments, for He calls us all to get up and move forward in a holy life.  In order to do that, we have to welcome and cooperate with our Lord’s mercy.  Think again of going to the doctor yourself.  We’re glad to hear that there’s a cure for our ailments, but that knowledge will do us no good unless we participate in the treatment.  We have to take our medicine and do our therapy if we want to benefit personally. 

            How sad it would have been for the formerly paralyzed man to have disobeyed the Lord’s command and simply stayed in bed.  How sad that we so often do precisely that in our refusal to cooperate with Christ’s healing and mercy by obeying Him.  As we continue our Lenten journey, let’s remember that in every aspect of the Christian life we experience the gracious divine energies of the Lord.  The Son of God has joined Himself to every dimension of our human existence and the Holy Spirit dwells in our hearts.  We do not have mere signs and symbols of salvation, but God Himself.  The only limits to His presence, power, and healing in our lives are those that we keep in place.  This Lent, let’s leave our sick beds behind and do all that we can to participate more fully in the healing mercy that the Savior brings to each and every one of us.  That’s the best way to prepare to behold the glory of His resurrection.         

              

            

        

Why Orthodox Young People Fall Away: A Prophetic Word from Fr. Steven Salaris

Concerning the 60%

March 1, 2009Leave a Comment

Fr. Steven C. Salaris, MDiv, PhD

Source: Orthodoxy Today
By Fr. Steven C. Salaris
Last year, I attended a clergy gathering where we had several “workshops” discussing the importance of Orthodox Christian Fellowship (OCF), ministry to college students, and what I call “The 60%.” This term derives from a recent study revealing that 60% of college students never return to church after college. This sad data applies to Orthodox Christians, too. When discussing this with others, my scientific brain (I’m a former biology professor) wanted data to back up the claim. I wanted to identify the reasons why our youth leave. Bad idea! I felt like a McCain supporter at an Obama rally! No one wanted to discuss the issues. It was easier to lament about the symptoms than to address the cause(s) head on. There was also a lot of finger-pointing at those workshops; however, when you point a finger at someone, three fingers point back at you!
So why do 60% of our college youth leave Orthodoxy? This is a difficult question to answer. It requires some serious scientific investigation. In the discussion that follows, I have implemented the scientific method of which I am so familiar. After spending time making observations and asking some tough questions, I have come up with several hypotheses. Some will apply specifically to our Orthodox Church, others will apply to Christian churches in general. Most of the hypotheses are corollaries to the warning God gave in Exodus, “I, the Lord your God, am a jealous God, punishing the children for the sin of the fathers to the third and fourth generation of those who hate me, but showing love to a thousand generations of those who love me and keep my commandments” (20:5b-6). (We would do well preaching about that verse more!). Another hypothesis is related to how we educate our youth. Here are my hypotheses.

Hypothesis 1: Linguistic and cultural ghettos that masquerade as “Churches” are contributing to “The 60%”

Orthodoxy has been in America for over 200 years. Yet too often our parishes live with the notion that the Church’s primary function is to be an ethnic preservation society. Far too many people go to church not to encounter Christ, the Son of the living God, but to talk in or listen to foreign languages and eat ethnic foods. Why do we attempt to spiritually raise our children in an atmosphere of dead liturgical languages and the equally dead cultures from which they came? Gee, Toto, we’re not in Byzantium (or Tsarist Russia) anymore!
Be honest, we worship in dead liturgical languages that laity, chanters, priests, and bishops do not understand. Our insistence on using these languages is like keeping a body alive on a ventilator long after brain death has occurred. Nonetheless, we continue to offer incense to the idol of “spiritual language” while not gaining a substantive understanding from what we hear. Sure, sending our children to Arabic/Greek/Russian school might make grandma happy, but they will still be unable to understand the liturgical languages they hear in Church.
Even when we do use English, many Orthodox Churches speak in what I call “liturgical ebonics” – an old variant of Shakespearian English that uses “Thee, Thy, Thou, Thine” pronouns and archaic verb tenses. Imagine the relief our youth feel attending a non-Orthodox church service that uses proper modern English. Dost thou not get it that this silly talk edifieth not our children! Sts. Cyril and Methodius understood using the language of the people! The evangelists to the Alaskan Native American people understood it. Why don’t we?

Hypothesis 2: Enmity in our churches is contributing to “The 60%”

“Enmity” is a word that means “positive, active, and mutual hatred or ill will.” Churches are full of it! – including the Orthodox. It would be great if we hated evil, sin, and the devil; instead we hate each other. Jesus tells us that we are to love one another as he has loved us. Too often we fail. When we fail we are hypocrites. How can Johnny learn about Christian love when mom has not spoken to “that person” in the parish for fifteen years? Yes, mom says, Jesus teaches that we have to love our neighbor as ourselves and that we must forgive seventy times seven, but how dare “that person” change grandmother’s baklava recipe at the Church festival! Years ago, I stood in a food line at a Greek festival and watched two men of that parish cursing and yelling at each other while nearly coming to fisticuffs. Great witness for the Gospel, huh? Add to this parish splits, gossip, back-biting, the way personality disordered parishioners treat the priest, vituperative general assembly meetings, etc., is it any wonder that our youth flee once they are free?

Hypothesis 3: Lack of stewardship is contributing to “The 60%”

We don’t regard the Church as the pearl of great price or a treasure buried in a field. Instead we treat the Church like a street beggar. In many of our parishes, clergy and stewardship committees hold out their hands hoping (and begging) that parish families will pay their “minimum dues.” Why must I hear of parishes with hundreds of families that by mid-year don’t have enough money to pay the electric bill or the priest’s salary? Why must I hear about priests and their families who are expected to live in substandard housing, send their children to substandard schools, drive junk cars, and depend on food stamps? This is scandalous! Even worse, this is oftentimes expected by parishioners who are quite generous to themselves. Why do churches depend on endless fundraisers and festivals for income? The answer to these questions is simple: Too many parishioners do not value the Church. Once the message that the Church is valueless is internalized by our youth (don’t be fooled, it is internalized), they will eventually turn their back on the Church. Our children will seek something of more enduring value as determined by family and society. Isn’t that frightening?! We must pass on to our children, by our example, the principle that the Church is worth the stewardship of our time and talents above all else.

Hypothesis 4: Failed models of Christian education are contributing to “The 60%”

With all due respect to those that have worked so hard in Christian education, it is time we admit that our Protestant-derived models of Christian education have failed. Like us, the Catholics and Protestants also have their own 60%. If the current model for Christian education doesn’t work for them, it will not work for us. Christian youth come out of years of Sunday school and still don’t know the basics of their own faith. I know of students educated in Catholic schools that think the Holy Trinity is Jesus, Mary, and Joseph! I know Orthodox Christians who think that the Holy Trinity is God, Jesus, and Mary. An organic living knowledge and internalization of the Orthodox Christian faith cannot happen in 45 minutes on a Sunday by cutting and coloring paper doll clergy and iconostases. There was no Sunday School in the early Church and yet families – parents and children – were martyred together bearing witness to the Christian faith (read the life of the early second-century martyrs Sophia and her three children…if you dare). Perhaps a radical re-thinking and new approach to Christian education needs to be developed by those who specialize in the field.

Hypothesis 5: The lack of a personal relationship with Jesus Christ is contributing to “The 60%”

The Church is like a fig tree with lots of leaves. The leaves are things we get passionate and obsessive about – icons, facial hair (on men), chanting, vestments, ethnic nationalism, calendars, choirs, rants about ecumenists and liberal deconstructionists, spirituality, pseudo-spirituality, and all the rest of the fodder that one can find on “Orthodox” blog sites. However, if the tree doesn’t bear fruit then it is doomed to whither. I am going to be bold and identify the “first fruits” of the Church as a personal relationship with Jesus Christ. Some people might think that sounds a bit “Protestant,” but in fact it is entirely Orthodox. Our relationship with Jesus Christ is so deep, intimate, and personal, that He feeds us with this very own Body and Blood in the Eucharist (beginning for many of us when we are babies). That “first fruit,” that intense personal relationship with Christ, should then yield the fruits of repentance and spiritual growth in the lives of every Orthodox Christian. If we are unable to bear these “first fruits,” our youth and our Churches will wither.
What is next? In the scientific method, after making observations, asking questions, and developing a hypothesis comes experimentation where the hypothesis is rigorously tested. In this short article, I have only gone as far as formulating some hypotheses concerning “the 60%.” To go any further will require specialists in the Church to do the experiments and analyze the data. When all this is done, the conclusions will either support or reject the hypotheses. If, however, the appropriate studies do support the hypotheses, how will the Church respond – with action or apathy? The Lord says, “Repent, for the kingdom of heaven is at hand.” Repentance starts with self-examination – I am calling for the Church to do just that here and now. If it is determined that something is wrong, then true repentance requires a change. If we respond with apathy, then the 60% phenomenon will continue and our sins will continue to be visited upon our children generation after generation until the Church is no more. If we respond with proper action and change based on love, prayer, grace, self-sacrifice, and joy, then Christ and His Church – the very kingdom of heaven – will be a seed planted in the good soil of our children’s hearts and souls that will grow and bear fruit one thousand-fold until “the 60%” is no more.
Fr. Steven C. Salaris, M.Div., Ph.D. is the pastor of All Saints of North America Antiochian Orthodox Christian Mission in Maryland Heights, Missouri.
Originally posted on March 1, 2009.
http://ocl.org/concerning-the-60/?utm_content=plemasters%40mcm.edu&utm_source=VerticalResponse&utm_medium=Email&utm_term=Read%20his%20analysis&utm_campaign=%7EOrthodox%20Church%E2%80%99s%20Mission%20in%20N%2E%20America%20Faces%20Hurdles%7Econtent

Rod Dreher on Lenten Fasting in the Orthodox Church

Quieting the Body’s Clamor

Rod Dreher, a senior editor of The American Conservative, is the author of the forthcoming memoir “The Little Way of Ruthie Leming.”

MARCH 28, 2013

While most American Christians are celebrating Easter, we Eastern Orthodox believers will just be getting into our Lenten rhythms. Please, brothers and sisters, be kind; as you feast on ham, we are struggling through a strict vegan diet. Orthodox Lenten fasting is hardcore.

Hardcore, and hard – but it’s a good kind of hard, and not only because you inevitably reach the end of the fast feeling physically better. The Orthodox fast makes you realize how much of a slave you are to bodily passions, and the effect that has on one’s spiritual and moral awareness.

It compels a mindfulness about eating that escapes many of us in the everyday. Lent always reminds me how impulsively (and therefore unhealthily) I eat, and how rarely I deny my appetite for food or anything else.

The Orthodox fast makes you realize how much of a slave to the bodily passions you are.

More importantly, it makes me conscious of my privilege. During Lent, I grinch because I can’t have a hamburger. Then I think about how most of the world survives on much less than I have. Lent always makes plain the distance between what one wants and what one needs -- and not only when it comes to food. This is why Orthodoxy also insists on Lenten almsgiving.

Many Christians forget that Lenten fasting is not about pious dieting. Without charity and change of heart, fasting is in vain. After all, say the Orthodox fathers, even the demons do without food.

Done in the right spirit, Lent is a powerful means to heal damage inflicted by daily life in our wealthy, narcissistic, anti-ascetical culture. Orthodox fasting in particular is an exhausting discipline, but it is a merciful yoke. By the time you reach its Paschal end – O tofu, where is thy sting? – you wonder how such a burden could have left you feeling so strangely light.

http://www.nytimes.com/roomfordebate/2013/03/28/what-is-the-purpose-of-lent-2/lent-can-quiet-the-bodys-clamor

Askesis in the Midst of a Consumer Society: A Homily from India

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Askesis in the Midst of a Consumer Society (Lk 16:22-23; 31)

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By Anonymous - Posted on 30 September 2011

H.G. Dr. Youhanon Mar Demetrios
(A speech delivered by Met. Dr. Youhanon Mar Demetrios(Asst. Metropolitan, Diocese of Delhi) at STOTS, Nagpur)
Parables were used by Jesus to shock his audience into a changed mindset and lifestyle commensurate with the requirements of the Kingdom of God. The demands of this Kingdom meant that one had to demolish cherished and prized beliefs and adopt an attitude and course of action that clearly demonstrated a difference. We can see one such instance in the Parable of the Rich Man and Lazarus in St.Luke 16:19-31, a parable that belongs to the unique traditions of this gospel. Two verses are especially important for us: vv. 22-23: “The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried. In Hades, where he was being tormented, he looked up and saw Abraham far away with Lazarus by his side”; and vs.31: “He [Abraham] said to him, ‘If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead.’”
What was shocking about this presentation was the inverted state of affairs in Jesus’ parable. Wealth and riches were interpreted as enjoying God’s blessings. So one would expect to be the case in the light of the instances in the Old Testament. Abraham as enjoying God’s blessing as a consequence of which his flocks and wealth multiply exponentially; similarly Jacob too is blessed and his assets increase. Job is blessed by God so that after his trials by Satan his wealth and holdings are increased “twice as much as he had before” (Job 42:10). So it comes as a rude shock to see that in the parable the rich man is sentenced to Hades, and there is no obvious sin he has committed for this situation. In fact, there is a good side to the rich man’s character- at least he permits the poor man Lazarus to live outside his house. Most of us would be incensed to have such a socially outcast person take up living quarters beside our beautiful bungalows; we would immediately call up the local police to have such a person evicted from the vicinity of our house!
But what Jesus castigates through this presentation is the self-oriented life-style of the rich man. He is described as being dressed “in purple and fine linen”, indicative of the level of his luxury, since purple was extremely expensive and clothes dyed in it were usually reserved for royalty and nobility. In addition, it is stated that he “feasted sumptuously every day” even as the poor man Lazarus tried to sustain his life by eating the crumbs and morsels that fell of the rich man’s table. Herein was the culpable act of the rich man! He had forgotten that his wealth and assets had been entrusted to him for the use and upliftment of those who were disadvantaged, especially people like Lazarus. It was in his obvious disregard of his social obligations that the rich man was found guilty. Righteousness before God was not a matter of a vertically correct set of spiritual exercises, but to be worked out also in the horizontal actions of those who had been marginalized.
This was the meaning behind Jesus’ conclusion to the parable, underscoring the ineffectuality of a dead person appearing and preaching to his relatives while they disregarded the teachings of persons like Moses and the Prophets. For, what constituted an important aspect of the teachings of the Law, symbolized by Moses and the prophets was that the God of Israel was a God who had a special concern and care for the widows, the orphans, the poor, the destitute and the aliens. This was a God who was different from the gods and goddesses of Canaan in that He was the god of the rich, the powerful and the privileged. His character was that He was specially designated as the God of the lost, the least and the last! It was this socially responsible relationship that God demanded of his people and one that was important in the Kingdom of Heaven.
We live in a context of unbridled consumerism. Our lives become an unending cycle of purchases and acquisitions of the latest model or latest gadget that appears on the market. It is no longer in what is needed that patterns our lifestyle, but in how our happiness is maintained by our latest acquisition. Our youth lives to sport the latest in handsets and fashions. Merely having a good mobile handset is not sufficient-it has to be the latest 3G enabled model! And this too is disposed off when yet another newer model appears in the market in about four to six months! Clothes must not merely be fashionable, but must sport the tag of a leading brand! And so the treadmill of our acquisitive life continues to roll on!
This is where the Orthodox understanding of askesis is of importance for the Christians in general, and especially for those of us who are or will be in the ministry. Askesis is generally translated as asceticism, the renunciation of the world and all that pertains to it. However, this is not its actual meaning; rather it implies a careful and considered participation in the world, taking only what is necessary for life so that God’s creation can be shared with everybody. It means that one must learn to live with the basics and eschew a life of consumption that blinds us to the needs of those who are disadvantaged in our society. Our wealth and assets are given to us so that we can exercise good stewardship of what God has given us, to be aware of a distributive justice in our use of resources. In this way we become good stewards of the resources that God has entrusted to our care.
It is not only in the individual sphere that this principle of askesis is to operative. About a decade ago, the General Assembly of the St. Thomas Orthodox Vaidika Sanghom suggested to the Holy Synod that there should be an emphasis of the use of a parish’s resources for the benefit of the local society as a whole. The assets of the parish were to be utilized for the development of the people in the vicinity of a parish, without prejudice to their religion, caste, gender or creed. And the Holy Synod had accepted this suggestion and decided that all parishes should implement this programme. Sad to say in spite of the passage of a decade we still have not implemented this programme and it continues to stagnate at the programme level. And thus we can see our parishes being part of this consumerist culture, with its resources and assets being expended on itself. We are more concerned to raise funds for the development of church buildings, rebuilding churches, erecting golden flagstaffs and the like. In comparison, how much effort do we expend in raising funds for the welfare of the poor, the illiterate and the sick who are eking out an existence in the shadow of our churches? How many parishes set apart a part of their yearly budget for the care and welfare of the disadvantaged in their localities? In adopting such a course of action are we not guilty of the sin of omission, the very sin for which the rich man was consigned to Hades?
In a few years’ time many of you will be responsible for parishes, appointed as vicars. It is my hope that this message will percolate down to your parish level so that it does not merely stay a devotional address but is translated into action. Let your parishes become a harbor of refuge for those who are distressed and who seek the comfort and solace of the church. May the churches become an oasis of comfort for those who are burning in the heat of life’s problems; may the parishes become havens where people will seek refuge from economic and other forms of relief. Only then can we fulfill the mandate Jesus has given us and enable us to realize the demands that are placed on us, as required by the Kingdom of God.
The reverse of the parable’s clarion call for this re-aligned priority in accordance with the Kingdom’s demands is God’s judgment. Just as the judgement was leveled against the rich man for the callous disregard of his social obligations so also the judgement is imminent against us if we fail in our duty to reorder our priorities. True, the Church has done much, and is doing significantly much to ameliorate the condition of our brothers and sisters who are disadvantaged in our society. However, when measured against the magnitude of the problem that we face in India, there is much to be done. What we have achieved appears painfully little in our context where poverty, illiteracy, deprivation, ill-health, malnutrition and a host of other problems exist. We would be inviting God’s judgement on ourselves if we are blind to our responsibilities in such a context. Indeed, we have Moses and the prophets with us to teach us and warn us of our duty and obligations. Can we turn a deaf ear to their message and remain blind to the mission that Christ has given us as individuals and as a Church?
We have heard the message now. Let us rise to act so that the parable becomes meaningful in our lives. He who has ears, let him hear!

• http://stots.org/node/559
• 's blog

Pope Francis and Patriarch Bartholomew

• By Deacon Keith Fournier
• 3/22/2013
• Catholic Online (www.catholic.org)

Pope Francis, has made it clear. He will continue the work toward the day when the two lungs of the Church, East and West, breathe together again

On March 20, 2013 Pope Francis addressed the ecumenical guests who had attended his installation. He began with warm words to the Orthodox brethren, specifically addressing Patriarch Bartholomew, "First of all, heartfelt thanks for what my Brother Andrew told us. Thank you so much! Thank you so much!" The two had met in a private meeting. The Patriarch of Constantinople expressed his hope that the two could meet in Jerusalem later this year and issued an invitation of historic significance.  

Patriarch Bartholomew and Pope Francis

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CHESAPEAKE, VA (Catholic Online) - First, I want to share my heart with my readers.  I long for the full communion of the Orthodox and Catholic Church.  I pray daily for the full communion of the Orthodox and Catholic Churches. I do so because I believe it is the will of God that "All May be One" (John 17: 21). 

I am also persuaded that the healing of the division between the two sister churches would unleash a profound renewal of the entire Church at the dawn of this new missionary age. I believe that the gifts found in the whole Church will enrich both East and West and assist us in the One mission which we must face together in our One Lord.

I believe that as the West implodes under the fierce ravages of what His Holiness Benedict XVI called a Dictatorship of Relativism it is only the fullness of truth revealed in Jesus Christ which can save the West from its own demise. The West needs the Church, in the strength of its full witness, East and West, to become its soul in an age which is lost because it has lost its moral compass. 

As a revert, one who returned to my Catholic faith as a young man, I walked the way home by way of the early Church Fathers. Had I not had been baptized a Catholic of the Latin Rite; I might have become an Eastern Christian. As the decades of my life have unfolded, including my theological studies and ordination to the Order of Deacon, my vision and theological viewpoint have become  profoundly Eastern. So too is my worship. I have long prayed with icons and love the Divine Liturgy. However, I cherish the unity that comes with the Chair of Peter.

Let me be clear, I am deeply and happily ensconced in the Roman Catholic Church. I am glad that I have authorization to serve the Divine Liturgy of the Eastern Church. For a number of years I had the privilege of regularly serving the Divine Liturgy and I miss it. I love the Liturgy, East and West, however I find the depth of the Mystery is beautiful captured in the Liturgy of the East.

There is a Latin maxim that addresses the centrality of worship in the life, identity and mission of the whole Church; "Lex Orandi, Lex Credendi, Lex Vivendi". It means that the law of prayer or worship is the law of belief and the law of life. Or, even more popularly rendered, as we worship, so will we believe and live! 

Worship is not an add on for a Catholic or an Orthodox Christian. It is the foundation of Catholic and Orthodox identity; expressing our highest purpose. Worship reveals how we view ourselves in relationship to God, one another and the world into which we are sent to carry forward the redemptive mission of Jesus Christ. How the Church worships is a prophetic witness to the truth of what she professes.

Good worship becomes a dynamic means of drawing the entire human community into the fullness of life in Jesus Christ, lived out in the communion of the Church. It attracts - through beauty to Beauty. Worship informs and transforms both the person and the community which participates in it. There is reciprocity between worship and life.

Finally, I long for the full communion of East and West because my oldest son is an Orthodox Christian. He, his wife and their children are all practicing Orthodox Christians. The more I visit them these days the more I appreciate the beauty of the interweaving of faith and life which comes with Eastern Christianity and its practices. Yet, the more painful our separation at the Altar, the Eucharistic Table, also becomes. I believe the pain gives me a glimpse into the very heart of the Lord who longs for our unity.

So, I watch for every sign that the two lungs of the One Church are beginning to fill with the one breath of Divine Life, the Holy Spirit. The Holy Spirit alone can animate the One New Man, Jesus Christ, to heal the division which has gone on for too long in His Body. I watch with the eyes of living faith. Some say I see these developments with  "Rose Colored glasses". If I do see through the color of rose, it is because the color symbolizes the hope which comes from faith in the Resurrection of Christ Jesus. It is also because of my bedrock conviction concerning His one plan for His One Church.

The move toward full communion between the Orthodox and Catholic Churches is prompted by the Holy Spirit. I maintain it is the most important development of the Third Christian Millennium. It has extraordinary implications for the West, indeed for the whole world, at a critical time in history. I believe it will continue and result in the healing of the wounds which for too long have separated the Church. I believe that Pope Francis and Patriarch Bartholomew have begun to travel down the road together.

http://www.catholic.org/international/international_story.php?id=50211&wf=rsscol