Mind in the Heart

The Life and Miracles of St. Nicholas

Joe — Tue, 06 Dec 2011 16:21:12 +0000

The following is a good podcast Dr. Chrissi Hart reads from the book “The Life and Miracles of St. Nicholas”. Joyous Feastday!

Dr. Chrissi Hart reads: The Life and Miracles of Saint Nicholas, The Wonderworker by Count Michael Tolstoy. The Publishing House of the Metropolitanate of Montenegro and the Littoral (2001). Link

Fr. Patrick Henry Reardon: Delegation to Syria

Joe — Mon, 17 Oct 2011 21:05:20 +0000

Conclusions and Speculations

Let me summarize my impressions of the political situation in Syria:

First, I can only form opinions on what we saw and heard which did not include the alleged “hot spots.” I specifically requested to be taken to one of these places, explaining that, as a normal Chicagoan, I am completely devoid of fear. Concerned about safety, however, they politely declined my request.

Second, given the fact Damascus is the capital and the most populous region of Syria, one imagines we would see at least a hint of a revolution if there really were one. We did not.

Third, Christians in Syria are safe and happy. They worship in freedom without oppression. Both before and after this trip, several friends suggested that Christian support for the government in Syria is an example of the “Stockholm Syndrome.” That is to say, they speculated that the Christians in Syria are identifying with their oppressors to the point of supporting them. Let me affirm categorically that this is not the case in Syria. Christians in that country are not an oppressed minority, as they are, for example, in Egypt. Muslims in Syria have no political advantage over Christians.

Fourth, the TV reporting on Syria in this country is anything but “fair and balanced.” With a view to correcting this problem, our delegation suggested to President Assad that he begin by inviting one well-trusted television reporter from the United States to sit and talk with him, much as we did. Our recommendation was specific; we named such a reporter, who happens to be Orthodox. The President said he would give it serious consideration.

Fifth, it is my impression (and I speak for myself alone) that the stability of Middle Eastern governments, including the Syrian, depends a great deal on the support of the military. For this reason, it is not unknown for the leaders of such countries to have only a limited authority over their military establishments. If this is the case in Syria, it would explain, at least in part, why President Assad has not been able to stop all violence from the government’s side, even though such violence is diametrically at odds with his own policies.

Sixth, unless I am dreadfully mistaken, the current Syrian government is in no immediate danger from an internal revolution. There is far more rioting in the United States, and in almost every country of Western Europe, than there is in Syria. Even as I write this, there are more demonstrators camping out on Wall Street (where they voice utter vacuities, at all hours, to the press corps) than there are anywhere in Syria.

More Recent Developments

Since our return from Syria, two related developments have come to my attention:

First, shortly after we left Syria, a journalist from the BBC, Lyce Doucet, filed a report called “Inside Damascus, a city on edge” (9/26/11). This title (surely chosen by someone else) disguises Doucet’s actual report, which is compatible with everything I have written above. The distress she found in Damascus was chiefly related to the city’s loss of tourism, the result of the bad press the county has endured through most of this year. As I commend Doucet’s carefully crafted account, I also would like to believe it represents a much-needed return to factual reporting about Syria in the Western press.

Second, there continue to be targeted assassinations of Syria’s cultural and religious leaders, such as Hassan Eid, a surgeon at Homs’ general hospital; Aws Abdel Karim Khalil, a nuclear engineering specialist and charge d’affaires at al-Baath University; Mohammad Ali Aqil, deputy dean of its architecture faculty; Nael Dakhil, director of the military petrochemical school; and Saria Hassoun, the young son of the Grand Mufti himself.

Of these recent victims of violence, Khalil and Eid belonged to the Alawite sect (to which President Assad also belongs), Aqil was a Shiite Muslim, Dakhil a Christian, and Hassoun a Sunni.

What did these men have in common? Two things: First, they were all supporters of President Assad. Second, their murders have gone almost unmentioned in the Western press. For the Western media to report such murders, after all, would undermine the biased impression it wants to convey about the nature of the disturbances in Syria.

A Final Word

As the chosen spokesman for our delegation while we were in Syria, it fell to me to give two television interviews while we were there, the first one for SANA (Syrian Arab News Agency) and the second for a private commercial channel.

My first interviewer, who was an Antiochian Orthodox Christian, began with the hope that I would consider Syria my “second home.” “No,” I replied, “Syria is my first home.” I went on to explain my regard for Syria, because it is the geographical and historical link between the cultures of the Fertile Crescent and the Mediterranean Basin. As such Syria is the capstone, the link that holds Western Civilization together. It was Syria—specifically Ras Shamra—that taught us the alphabet. Consequently, if anyone wants to disagree about his level of debt to Syria, I will insist that he communicates the disagreement in either cuneiform or hieroglyphics; he certainly has no right to use the alphabet. Syria is, in short, at the absolute root of who we are.

Read the whole report at AOI.

Father Gabriel Bunge Receives Tonsure to Great Schema

Joe — Mon, 17 Oct 2011 18:29:02 +0000

I am a little late on hearing about this tonsure but this is worth posting.

“Father Gabriel Bunge, renowned patristics scholar, contemplative monk, and author, who also has published with St.Vladimir’s Seminary Press, recently was received into the highest level of monastic life: the Great Schema. He made his profession of vows and received his tonsure by the hand of His Grace Nestor, bishop the Diocese of Korsun of the Moscow Patriarchate, at the Skete of the Elevation of the Cross in the Swiss Province of Lugano, Switzerland. At his tonsure, he was given once more the name “Gabriel” in honor of St. Gabriel of Constantinople, a martyr of the 17th century.” Link

Greece’s Dostoevsky: The Theological Vision of Alexandros Papadiamandis

Joe — Mon, 17 Oct 2011 18:20:32 +0000

“Alexandros Papadiamandis (Papadiamantis) (1851-1911) was the most important literary figure of nineteenth-century Greece and arguably of modern Greek literature more generally. Through his lively, tender, and profound short stories of the simple lives of the Orthodox faithful of his native island of Skiathos, Papadiamandis reveals a world of organically lived Orthodoxy, a world largely lost in the disintegrating order of modern life. As with Dostoevsky, Papadiamantis enjoyed close friendships with holy men of his age, such as St. Nicholas Planas. Likewise, as with Dostoevsky, he does not portray a romantic, ideal world but rather a profoundly human world of struggle that always has the possibility of transfiguration through life in Christ and His Church.

For many decades overlooked and largely rejected by the Academy, Papadiamandis’s work is finally coming into its own. It is an exciting time for Westerners interested in Papadiamandis and the world of Greek literature, for this volume is being joined by wonderful new English translations of the majority of Papadiamandis’s works, which are presently being edited for publication. In Greece’s Dostoevsky, with great warmth and sympathy Professor Keselopoulos provides the first serious attempt to plumb the spiritual depths of the riches of Papadiamandis. One of Professor Keselopoulos’s chief concerns is Papadiamandis’s description of the spiritual and liturgical life of Skiathos, which he shows to be an authentic expression of Orthodox faith. He also aims to show how, because Papadiamandis is an authentic bearer of the Church’s tradition, his creative works become tradition. As with Fyodor Dostoevsky, Papadiamandis’s faith transforms his work, providing it with an authentically Orthodox spiritual dimension absent in most modern art. Professor Keselopoulos’s book is read in Greek both by laymen, entranced by his successful marriage of profound theology and the beautiful world Papadiamandis describes, and by students of theology at the University of Thessalonica, where it is used in the Pastoral Theology class”. More info at Protecting Veil.

Archbishop Dmitri – Memory Eternal

Joe — Mon, 29 Aug 2011 20:00:09 +0000

I was saddened to hear of the recent Archbishop Dmitri’s falling asleep in the Lord on Sunday morning at the age of 87. May his memory be eternal! I had the pleasure of receiving a blessing from Archbishop Dmitri on one of his visits to St. Symeon’s Orthodox Church in Birmingham, AL. His appearance reminded me of the wise Gandalf of the “Lord of the Rings” trilogy. His life is full of the wisdom and holiness that comes from our Lord Jesus Christ. He was a dedicated pastor and scholar. I highly recommend his books and commentaries. You can read about his life here. You can hear Fr. Stephen Freeman’s reflection on the life of the great Archbishop here.

The Resurrection of Christ our God and The Laws of Physics

Joe — Tue, 26 Apr 2011 19:13:20 +0000

“From the beginning, the proclamation of the Gospel has always involved a claim that the full weight of universal human wisdom declares to be impossible: the resurrection of a man who had been dead in his grave for a couple of days—as distinct from the resuscitation of someone apparently dead.

This claim, without which there is no Gospel, is the primary component of the “folly” mentioned by the Apostle Paul as inevitably characteristic of the Christian message. That is to say, those who proclaim the Gospel declare to have happened a thing everybody knows cannot happen.

For this reason, those who believe the Gospel inevitably find themselves separated from what the rest of the human race considers normal and sane. They willingly place themselves outside of every premise and expectation common to the race of men. From the minute they accept the Gospel thesis, they implicitly declare that they no longer care a fig about what the rest of the world thinks; they are prepared to be regarded as fools on the earth. Believers go for broke. They have burned their bridges with respect to this world. All their eggs are in the Easter basket.

On the other hand, this detachment from the expectations of the world is the source of an immense practical freedom for the Christian people. Liberated from mankind’s most fundamental premise and most tenacious preconception—namely, the impossibility that the dead should rise—Christians start from scratch with respect to human opinion on any matter whatever. If they refuse to concede to human wisdom at least that primary premise, there is never again a compelling reason to concede any point to human wisdom.

The first preachers of the Gospel were completely aware of this fact, being quite familiar with the world’s ingrained prejudice about the finality of death. They faced the problem squarely, armed only with the convictions of conscience.

They were especially careful not to let the Resurrection of Christ become some sort of “spiritual” experience. Had they spoken of the risen Christ as a kind of incorporeal vision or phantom, someone spiritually who “lived on” after death, their message would surely have met acceptance from many of their contemporaries. Christians did not succumb to that temptation, however. They insisted that Jesus rose in his very body, the body numerically identical to the one in which he died on the cross.

The Gospel accounts—in the measure they reflect Christian apologetics—are emphatic on this point. The risen Jesus commands his friends: “Behold my hands and my feet, that it is I myself. Handle me and see, for a spirit does not have flesh and bones as you see I have” (Luke 24:38). The post-Resurrection accounts depict Jesus as being touched (John 20:27), embraced (Matthew 28:9), and clung to (John 20:17).

These experiences were physical. The Apostle Peter later described them to the friends of Cornelius: “God raised him up on the third day, and showed him openly, not to all the people, but to witnesses chosen before by God—to us who ate and drank with him after he arose from the dead” (Acts 10:41). One of those meals was a hot breakfast, which the risen Jesus prepared for his friends (John 21:9). There was nothing incorporeal or visionary about that breakfast picnic on the beach.

At the same time, those who preached the Resurrection of Christ did not think he had simply been restored to what he was before. He was not a resuscitated corpse. They knew him to be alive in an entirely new way—alive beyond the reach of death. He was risen, said the Apostle Paul, “in power” (Romans 1:4). To those who believed in the Gospel, the physical body of Jesus, risen from the grave, was proof that death had been definitively conquered: “Christ, having been raised from the dead, dies no more. Death no longer has dominion over Him. In that he died, he died to sin once for all; but in that he lives, he lives to God” (Romans 6:9-10).

Even though Jesus’ risen body was physical, therefore, those who bore witness to it also mentioned that it had been set free from the usual physical limitations. Just as it was free from the domination of death, so it was liberated from ordinary physical restrictions, such as those imposed, for example, by closed doors. That is to say, rising from the dead, Jesus showed himself completely free from every human expectation—not only death, but even the laws of physics.” -Fr. Patrick Henry Reardon

Pascha Baskets

Joe — Wed, 20 Apr 2011 17:08:22 +0000

“After the midnight Paschal Liturgy, we all gather together to bless the Pascha baskets. These baskets have been carefully prepared with many of the foods from which we’ve been fasting for the past month and a half during Great Lent. There are several foods traditionally included in the basket. These are: a yeast bread, a bitter herb, wine, cheese, meat, butter, salt, and a red egg. Each has symbolic significance.

Sweet bread is always included, leavened with yeast. This is a symbol of the New Covenant; the Jews made unleavened bread, and we, the Children of the New Covenant, make leavened bread. Kulich is the traditional Russian bread, and Tsourekia is the traditional Greek braided bread. The braided form of this bread is a display of the Trinity.

The bitter herb, often horseradish or garlic, serves as a reminder of the first Passover (horseradish is eaten as a traditional part of the original Passover meal) and of the bitter sufferings which Christ endured for our sake. Sometimes the herb is colored red with beets, symbolizing the Blood of Christ. The bitter herb is also to bring to mind the Jews’ forty years of wandering in the wilderness. Wine, cheese, and butter are figurative of all the good things of life, and remind us of the earthly gifts that come from God. Meat is included in remembrance of the sacrifice of the Old Testament Passover, which has been replaced by Christ, the New Passover and Lamb of God. Salt serves as a reminder to us that we are “the salt of the earth.”

The red egg is likened to the tomb from which Christ arose. This is because of the miracle of new life which comes from the egg, just as Christ miraculously came forth from the tomb.Thus each of the foods in the Pascha basket have rich meaning, as does everything in Orthodoxy. Glory to God!”- Orthodox.net

Many Orthodox Christians also cover their basket with a Pascha basket cover.

Here and here are some more links on Pascha Baskets.

Read here for information concerning how the Orthodox Christian tradition of Pascha baskets got started.

Pascha Eggs

Joe — Tue, 19 Apr 2011 15:40:25 +0000

Pascha Eggs

“According to tradition, during a dinner with the emperor Tiberius Caesar, Mary Magdalene was speaking about Christ’s Resurrection. Caesar scoffed at her, saying that a man could rise from the dead no more than the egg in her hand could turn red. Immediately, the egg turned red. Because of this, icons of Mary Magdalene sometimes depict her holding a red egg. Also, this is believed to be an explanation for dyeing eggs red at Pascha.”

Peter Cottontail and Pascha -Podcast by Fr. Joseph Huneycutt

Red Eggs at Pascha by Fr. Joseph Huneycutt

The Red Eggs of Pascha at Mystagogy

How to make Red Eggs

1o Tips for perfect Red Pascha Eggs

Game played with red eggs

Pascha is approaching. How to decorate eggs.

11 Ways to Dye Easter Eggs Naturally

Orthodox Teachers: New Martyr Priest Daniel Sysoev

Joe — Fri, 01 Apr 2011 16:10:13 +0000

I think that we can learn a lot about Orthodox missions in the USA from Fr. Daniel Sysoev. He gives us examples of prayer, liturgical services, homilies at every service and many opportunities for catechizing others. I recommend the following articles and podcasts on his God fearing life and work. May Fr. Daniel’s memory be eternal!

The murder of a priest in the Church is a challenge to God’s law

Priest Daniel Sysoev: Even Provincial Imams Come to our Church- There are also links to other articles by Fr. Daniel following this article.

Parallels between Fr. Daniel’s Parish and Missions in North America by Fr. Oliver Herbal

Martyred Priest Daniel Sysoev American Orthodox Missionary Work by Fr. Gregory Jenson

Podcasts

The New Martyr Father Daniel and the Royal Path in the Mission of the Church by Fr. Peter Heers

The Missionary Program of the New Martyr Fr. Daniel Sysoev by Fr. Peter Heers

New Book on Ancient Christain Wisdom and Psychotherapy

Joe — Sat, 26 Mar 2011 20:37:53 +0000

Ancient Christian Wisdom and Aaron Becks Cognitive Therapy by Fr. Alexis Trader

Description

Ancient Christian Wisdom and Aaron Becks Cognitive Therapy details a colorful journey deep into two seemingly disparate worlds united by a common insight into the way our thinking influences our emotions, behaviors, and ultimately our lives. In this innovative study about mental and spiritual health, readers are not only provided with a thorough introduction to the elegant theory and practical techniques of cognitive therapy, they are also initiated into the perennial teachings of ascetics and monks in the Greek-speaking East and Latin-speaking West whose powerful writings not only anticipated many contemporary findings, but also suggest unexplored pathways and breathtaking vistas for human growth and development. This groundbreaking interdisciplinary volume in the art of pastoral counseling, patristic studies, and the interface between psychology and theology will be a coveted addition to the working libraries of pastors and psychologists alike. In addition, it is ideal as a textbook for seminary classes in pastoral theology and pastoral counseling, as well as for graduate courses in psychology dealing with the relationship between psychological models and religious worldviews.

From the Back Cover

“This remarkable volume–which has been characterized as “a Gray’s Anatomy of the human soul,” a “twenty-first century successor to William James’ Varieties of Religious Experience and his Principles of Psychology,” and a “bilingual dictionary” translating between psychology and spirituality,”–will not only appeal to a wide range of audiences, but each one will surely find a wealth of ideas and insights far exceeding what could have been expected. Therapists will find the most impressive retrieval of the spiritual depth beneath their science since the work of Carl Jung. Pastoral counselors will discover the truth of what they have long espoused–that scientific and spiritual knowledge cannot really conflict in a world created by a single deity–along with practical guidance that will set a new standard in their field. Students of human nature will find a stunning juxtaposition of ancient wisdom and the findings of modern research. Intellectual historians will discover here an author equally at home in the world of ancient spiritual wisdom and modern science, who is at the same time able to make brilliant connections between these cultural domains. And individuals seeking wisdom about what Plato called “that greatest question” of how one is to live will find insights and challenges that have the potential to be life-transforming.”
Dr. Bruce Foltz,
Professor of Philosophy,
Eckerd College

“It is with great pleasure that I read this very erudite and yet beautifully written book. Father Alexis, its author, was my student in his undergraduate years, and I recognize, even at many years’ distance, the clarity of mind and the intellectual thirst that distinguished him then. This journey into the modern world of cognitive psychology, accompanied all along by the writings of the church fathers, introduces us into two universes that crisscross and yet do not dissolve into each other. Father Alexis did not embark on this journey for purely theoretical reasons, although he distills theories very nimbly. He is a Christian theologian who wants to use both the resources of his tradition and those of cognitive psychology to make more effective the task of caring for those who suffer. His considerable learning, not least in his detailed exposition of Aaron Beck’s thought, remains in the service of his calling.”

Dr. Annette Aronowicz,
Department Chair, The Robert F. and Patricia G. Ross Weis Professor of Judaic Studies and Professor of Religious Studies
Franklin and Marshall College

“Father Alexios Trader has innovatively woven together an account of cognitive psychotherapy and of the Christian struggle to realize an authentic spiritual life. This extraordinary volume, which draws on contemporary cognitive psychology and the Christian patristic tradition, is destined to become a popular manual for mental health and the spiritual life. It is easily accessible while maintaining depth of insight. One does not need to be a Christian, much less a believer, to appreciate the power of this book.”

Dr. David Solomon,
W.P. and H.B. White Director of the Center for Ethics and Culture,
Notre Dame University