Creation as Sacred Gift

30 11 2007

leaf-1.jpg

“When the holy elders say that everything was created for human beings, it does not mean that they are given a license to mindlessly subjugate and abuse the natural environment. The environment must be seen as sacred gift,, an arena that could help human beings toward the knowledge of God and their deification, their theosis. When that happens a human being begins to function in accordance to his true nature. He communes with himself, with God, with other human beings, and the whole world.

How does that state manifest itself in a person’s life, Fr. Maximus? Frosoula asked.

The moment love enters the heart, all fears evaporate. That’s the key sign that grace has visited your heart. This is why the saints were so fearless. They loved everybody and everything. They reached that state through continuous prayer. A saint is home with the entire universe. In fact the most awe-inspiring realization is to witness creation being tamed in the presence of saints. Many saints lived peacefully among wild animals without being harmed by them. Saint Gerasimos in Palestine had a lion as a pet. Saint Seraphim of Sarov enjoyed the company of a wild Russian bear and Elder paisios befriended snakes. Phenomena of this sort were and still are common on mount Athos and in the lives of the desert fathers of early christianity. As Abba Isaac the Syrian says, nature has within itself the sense of Adam prior to the fall. Just like Adam, who lived peacefully among wild animals without being harmed by them, human beings who are restored to their primordial, paradisiacal state relate to nature in an identical way.”- Fr Maximos in Gifts of the Desert by Kyriacos Markides.





The Three Hermits

29 11 2007

three_hermits_1-232x176.jpg

“….Tolstoy wrote of the encounter between a Russian Orthodox bishop and three hermits. The bishop was traveling by boat with their pilgrims from Archangel to the Solovetsk monastery. On the way he heard rumors that on an obscure little island along the way there were three old hermits that had spent their entire lives trying to save their souls. The bishop became intrigued and implored the captain to stop the ship so that he could visit them. The captain reluctantly agreed and dropped anchor near the island. The bishop was was then placed on a boat and with a group of oarsmen sent ashore. The three hermits were dressed raggedly with long white beards to their knees. In total humility they welcomed the bishop, making deep bows. After he blessed them he asked them what they were doing to save their souls and serve God. They replied that they had no idea how to serve God. They just served and supported each other. The bishop realized that the poor hermits didn’t even know how to pray, since all they did was lift their arms up toward heaven and repeat ‘Three are ye, three are we, have mercy upon us.’ The bishop it his ecclesiastical duty to teach the illiterate hermits the Lord’s Prayer. They, however, were poor learners and required a whole day of instruction. At dusk and before returning to the ship, the bishop even offered them a short and simple lesson on Christian theology.

But lo and behold! During sunset as the boat left the island all the passengers saw a sight in the distance that filled them with fright. The three hermits were running on water as if it were dry land. When they came by the side of the ship they implored the bishop to remind them of the Lord’s Prayer because, poor fellows, they had already completely forgotten it. The bishop crossed himself in awe and told the hermits to continue their own prayers, for they had no need for instruction. Then he bowed deeply before the old men and asked them to pray for him as they turned and ran backacross the sea to their island. And a light shone until daybreak on the spot where they were lost to sight.” The Mountain of Silence by Kyriacos Markides.

This story is also in Leo Tolsoy, “The Three Hermits” in Ann Charters, ed., The Story and its Writer: An Introduction to Short Fiction (New York;St. Martin’s Press, 1987), pp.169-73.

Also The Three Hermits, A Church Opera





What do you love?

28 11 2007

st-maximus-the-confessor.jpg

What a man loves, that he certainly desires; what he desires that he strives to obtain.

-Abba Evagrius

What anyone loves he surely holds on to, and looks down on everything that hinders his way to it so as not to be deprived of it. And the one who loves God cultivates pure prayer and throws off from himself every passion which hinders him.
- St Maximus the Confessor





Contours of Conversion and the Ecumenical Movement

26 11 2007

“Saint John Chrysostom advises each of us how to help those outside of the Church, “thou canst not work miracles, and so convert him. By the means which are in thy power, convert him; by showing him brotherly love, by offering him shelter, by being gentle with him, by dealing kindly him, and by all other means.” In other words, we need to reach out to those heterodox Christians outside the Church with that hospitality and love so characteristic of Orthodoxy. This means being able to see whatever virtue is present among those in error even as Saint Peter, not to mention an angel of God, saw virtue in Cornelius prior to his Baptism. The path to conversion is not an easy one, and those struggling along it need our love, concern, and support. At the same time, however, we must proclaim the “hard saying” of the Truth, even if it is painful. The truth that the Orthodox Church is the “One Holy Catholic and Apostolic Church” as well as the unique ark of salvation is “our chief cornerstone, elect and precious,” that has always been and will always be “a stone of stumbling and a rock of offence.”

It should not be surprising that those formerly heterodox Christians who have converted to the Church are the fiercest opponents of ecumenism. For ecumenists, converts to Orthodoxy are clearly an embarrassment, since conversion denies the existence of some middle ground between the Church and heterodox confessions. For converts, their involvement in ecumenism would be the fulfillment of the proverb “as a dog returneth to his vomit, so a fool returneth to his folly.” Converts are intimately familiar with the spiritual sickness and suffering caused by infidelity to the teachings of Christ and His Church in heterodox communities. They cannot be duped by soothing words about love that sacrifice the Truth or empty words about a unity that in reality does not and cannot possibly exist. Their repentance over what is wrong in those communities was by the grace of God a fount of knowledge leading to salvation. They will not let ecumenism deny this knowledge to themselves or to others.

And this position of theirs is not a negative position. On the contrary, it springs from love for Christ, love for the Church, love for the Truth, love for those within the Church, and love for those outside of Her bosom. In love, we reject ecumenism, because we want to offer those in heterodoxy precisely what the Lord has graciously given to all of us in the Holy Orthodox Church, the opportunity to become members of the Most Pure Body of Christ, “children of light” and “heirs of the kingdom which He hath promised to them that love him.”-Contours of Conversion and the Ecumenical Movement by Hieromonk Alexios Karakallinos.

Owen (The Ochlophobist) has a long but very good post concerning Ecumenicism here.





Media Bias Concerning the Cause of Global Warming

26 11 2007

“The story of man-made climate change, or global warming, has everything a left-leaning journalist could possibly desire: It’s about the environment, always a fave topic, and it pits those who care about the earth against big bad business and the presumably insensitive, self-absorbed consumer—likewise topics about which liberals love to write. And because there are scientists out there who argue that the case on global warming is already closed—that it is definitely mankind’s CO2-spewing actions that are changing the climate—most major media outlets have shown themselves eager to run regular “news” stories that present man-made global warming as fact, insisting that no disagreement exists among scientists.

For example, a keyword search of The New York Times (April through June of 2007) resulted in 43 stories or analyses that focused on—or included—the topic “climate change,” none of which featured any substantive quotes or explanations that departed from the environmentalist party line on global warming.

A few articles did note disagreements between environmental groups over how best to deal with the problem, but none quarreled with global warming itself. And while most economic studies have tied the reduction of emissions to substantial costs for consumers, businesses, and nations, only three of the pieces in question acknowledged—not through research, mind you, but just via statements from interested -parties—some “possible” costs. In contrast, many of these articles quoted politicians who declared that fighting global warming would be just dandy for the economy.

Other articles focused on the people pushing our nation’s spy agencies to focus on climate change; how poor nations will suffer most from global warming’s fallout; the businesses that are aboard the climate-change fight; and even an artist going around New York City using blue chalk on streets and sidewalks to mark a flood line based on global warming projections.

Just in case you were wondering, it is not at all difficult to find climate scientists and experts who disagree with the absolutist position on man-made global warming. Over 17,000 scientists have signed the Global Warming Petition Project from the Oregon Institute of Science and Medicine. Here’s what the petition states:

There is no convincing scientific evidence that human release of carbon dioxide, methane, or other greenhouse gasses is causing or will, in the foreseeable future, cause catastrophic heating of the Earth’s atmosphere and disruption of the Earth’s climate. Moreover, there is substantial scientific evidence that increases in atmospheric carbon dioxide produce many beneficial effects upon the natural plant and animal environments of the Earth.
Despite such findings, however, media outlets such as The New York Times continue to proceed as if the global warming threat isn’t a theory at all, but rather as demonstrable as gravity. Not only that, but when they are forced to admit that there are some who do disagree with such certainty, they often portray these individuals as idiots—or worse…..

According to a new Zogby poll on public attitudes in the U.S. toward global warming, 70 percent of Americans believe that man-made climate change is a fact. Clearly, media bias can, and does, influence our culture. The point here is not whether global warming is truly occurring, but whether the media covers the topic in a fair and complete fashion, which they do not. And if this is the case with global warming, on how many other issues is media bias influencing people’s views?

Thankfully, we are becoming less and less reliant on legacy media outlets. As the internet and broadband technology leap ahead, media competition and choices for the public expand, too. And in the end, more choice just might be the answer to media bias.” From Salvo Magazine.





The Protestant Presuppositions and Origins of the Modern Ecumenical Movement

26 11 2007

pope-and-patriarch2.jpg

“Among many Orthodox Christians today it is generally accepted that the
contemporary Ecumenical Movement began with the Patriarchal Encyclical of 1920 “Unto the Churches of Christ Everywhere.” Furthermore, it is generally believed that the movement for Christian unity arose out of a search for “unity in truth” and doctrinal agreement. It will, thus, come as a surprise to many to discover that the historical record disproves both of these assertions beyond a shadow of a doubt.

History shows that the contemporary Ecumenical Movement has its roots in the Protestant missionary movement of the 19th century and its inspiration in the desire of Evangelical Protestants to achieve a “unity in fellowship” amongst themselves for greater success in the mission field. Willem Saayman, a Protestant scholar of missiology, begins his study on mission and unity with the following words: “The ecumenical movement does not derive simply from a passion for unity; it sprang from a passion for unity that is completely fused in mission.” The union of mission and ecumenism, however, was not something arrived at quickly or painlessly for the Protestant world. It grew slowly in the soil of global confessional alliances and community agreements among the Protestants in the second half of the 19th century, and continued in the international student movements and missionary conferences, becoming a new paradigm of ecclesiastical unity – for the conversion of the world. It became, from 1910 onwards, the basis upon which the Ecumenical Movement was built.

It is, thus, apparent that, long before the 1920 encyclical was sent out and the Orthodox entered into the discussion, the presuppositions and parameters of encounter were set and they did not, even in the slightest, reflect or even acknowledge Orthodox ecclesiological principles. The ecclesiological framework in which the ecumenical movement was forged, formed, developed and exists to this day is, with slight adjustments, the product of 19th century Evangelicalism.”- Fr. Peter Alban Heers

-Fr. Peter works out the details of this history in his paper The Missionary Origins of Modern Ecumenicism: Milestones leading up to 1920.





Have a Blessed Thanksgiving!

22 11 2007

monk-at-prayer.jpg

“There is joy in frequent remembrance of God, as it is written: “I remembered God and I was gladdened (Ps. 76.4).- St. Anthony of Optina

“We must begin with thanksgiving for everything. The beginning of joy is to be content with your situation.” – St. Ambrose of Optina





The Entry of the Most Holy Mother of God into the Temple

21 11 2007

entrance-of-virgin-mary.jpg

When the holy and most pure child Mary (Mariam or Miriam in Hebrew) reached the age of three, her parents, the righteous Joachim and Anna, fulfilled the vow they had made to dedicate her to God. Going in procession with a company of maidens carrying torches, they presented their child at the Temple in Jerusalem, where Zecharias the High Priest took her under his care, blessing her with these words: The Lord has glorified thy name in every generation; it is in thee that He will reveal the Redemption that he has prepared for his people in the last days. He then brought the child into the Holy of Holies something completely unheard-of, for under the Law only the High Priest was allowed to enter the Holy Place, and he only once a year on the Day of Atonement.
  (In the icon of the feast, the maidens who accompany the Theotokos are shown bare-headed, as was customary for unmarried girls; but the Theotokos herself, though only three years old, wears the head-covering of a married woman to show her consecration to God.)
  The holy Virgin lived in the Temple for the next nine years, devoting herself entirely to prayer. In this time she attained the utter purity of heart befitting the destined Bearer of the Most High; she became in her own person the fulfilment and condensation of all of Israel’s faithfulness. Saint Gregory Palamas says that, when the Theotokos entered the Holy of Holies, the time of preparation and testing of the Old Covenant came to an end for Israel, which was now ready, in the blessed Virgin, to bring forth the Savior.
  When Mary approached marriageable age, she was entrusted to the chaste widower Joseph to guard her. (The Prologue says that a life of intentional virginity was unknown among the Hebrews, so the righteous Joseph undertook the forms of marriage so as not to cause scandal among the people.)
  “Wherefore the Church rejoices and exhorts all the friends of God for their part to enter into the temple of their heart, there to make ready for the coming of the Lord by silence and prayer, withdrawing from the pleasures and cares of this world.” (Synaxarion)

The most pure Temple of the Savior;
the precious Chamber and Virgin;
the sacred Treasure of the glory of God,
is presented today to the house of the Lord.
She brings with her the grace of the Spirit,
therefore, the angels of God praise her:
“Truly this woman is the abode of heaven.”





ATTENTION ORTHODOX CHRISTIANS AND OTHER LOVERS OF CHRIST!

20 11 2007

THE GOLDEN COMPASS, a new movie targeted at children, will be released December 7, 2007. This movie is based on the first book of a trilogy by atheist Philip Pullman. In the final book a boy and girl kill God so they can do as they please. Pullman left little doubt about his intentions when he said in a 2003 interview that “My books are about killing God.”
The movie is a watered down version of the first book and is designed to be very attractive in the hope unsuspecting parents will take their children to see the movie and that the children will want the books for Christmas.
The movie has a well known cast, including Nicole Kidman, Kevin Bacon, and Sam Elliott. It will probably be advertised extensively, so it is crucial that we get the word out to warn parents to avoid this movie. “- Email from an Orthodox priest

Mash for more info.





Correction and Purifying the Heart

20 11 2007

st-anatoly-of-optina.jpg

“We have come in order to learn the spiritual life: what is so surprising if we sin? Let us correct ourselves and God Himself will correct us!

-St. Anatoly of Optina

“Whoever is attentive to himself and sorry for his shallow life and seeks help from God, will, even against his own will, go the way of the publican praised in the Gospel.”

-St. Anatoly of Optina

“Snow can never emit flame. Water can never issue fire. A thorn bush can never produce a fig. Just so, your heart can never be free from oppressive thoughts, words or actions until it has purified itself internally. Be eager, therefore, to walk this path. Watch your heart at all times; constantly say the prayer, ‘Lord Jesus Christ, have mercy upon me’. Be humble, and set your soul in quietude. “

- St Hesychios the Priest