Category: Adult Faith Formation

Third Sunday after Pentecost: The Meaning of Mercy

Read: Romans 5:1-10. What does mercy really mean. God reveals himself as mercy. When Moses asks to see God, God responds: “The Lord came down in a cloud and stood with him there and proclaimed the name, “Lord.” So the Lord passed before him and proclaimed: The Lord, the Lord, a God gracious and merciful, slow to anger and abounding in love and fidelity.”

Read Exodus 34:5-6. Of course, one might point out (in verse 7) that he also punishes the wicked. Yet the overwhelming image of God is that found in Psalm 102: “The Lord is compassion and love, slow to anger and rich in mercy. His wrath will come to an end; he will not be angry forever. He does not treat us according to our sins nor repay us according to our faults.” Yet people sometimes don’t want free grace. Mercy, they say, is okay, but only to those who show repentance. And so atonement becomes a condition for mercy. This, however, doesn’t seem to be the way St. Paul describes it in this Sunday’s Epistle. He says, “But God proves his love for us in that while we were still sinners Christ died for us” (Romans 5:8). If we are to be imitators of God (Matthew 5:47), mercy and repentance must be for us two different realities. Our vocation is simply to show mercy, as Jesus said, “‘I desire mercy, not sacrifice.’ I did not come to call the righteous but sinners” (Matthew 9:13).  Mercy is without conditions. Mercy, compassion, love and forgiveness are how Christians live. 

The need for repentance is on the part of the ones who are shown mercy. They can either accept it or refuse it, and mercy cannot achieve its fulfillment unless the one receiving it is willing to accept it. This is not for us to decide, but we are in the number of those who receive God’s mercy, and we receive it only when we do not harden our hearts, but love the other as God has loved us.

Meditation by Archpriest David Petras

All Saints of America

The feast of All Saints of Russia was first celebrated in the sixteenth century, but it soon fell into disuse, except by the Old Believers. It was revived at the Council of 1917-1918. Perhaps we would feel that this is a feast of “nationalistic pride,” for indeed, we celebrated the Feast of All Saints last Sunday, and all Christians, in all times and places, are called to holiness, to live in the grace of the Spirit, to work to bring all into union with God. However, perhaps it is also good to remind ourselves that people can be holy in all eras and cultures, and that there are so many saints walking among us in our own nation and times. In recent decades, many feast of the saints of a particular place or culture have been established – All Saints of Mt. Athos, All Saints of England, All Saints of Greece, All Saints of Carpatho-Russia, and so forth.

These feasts have all been established in the Orthodox Church and they commemorate only saints of the Orthodox Communion. However, it has been proposed that one step towards unity would be for us to recognize each other’s saints, to recognize that the Holy Spirit is at work in both our Churches, that the light of Christ in his holy ones shines upon us all, and that we can find God in all places and times.

Today, let us remember all Orthodox and Catholic Saints, and, indeed, any human person who has found God and in whom his saving grace resides.

Orthodox:

Alexander Hotovitzky, hieromartyr, Missionary of America
Alexis of Wilkes-Barre, Missionary (left the Catholic Church to return to Orthodoxy)
Herman of Alaska, first missionary to Alaska
Innocent of Alaska, missionary bishop to Alaska
Jacob Netsvetov, native of the Aleutian Islands who became a priest
John Kochurov, first hieromartyr in 1917
John Maximovitch, ROCOR bishop of Shanghai and San Francisco, wonderworker
Juvenaly of Alaska, Protomartyr of America
Nikolaj Velimirović, influential theological writer and a highly gifted orator, rector of St. Tikhon’s Seminary
Peter the Aleut, protomartyr of America
Raphael of Brooklyn, founder of the Antiochian Orthodox Mission in America
Tikhon of Moscow, was bishop of the Aleutians and Alaska, missionary, then Patriarch of Moscow
Varnava Nastić, the New Confessor, born in Gary, Indiana
Mardarije Uskoković, Serbian bishop of North America; founder of St. Sava’s Monastery in Libertyville, Illinois
Sebastian Dabović, first American-born Orthodox priest

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Second Sunday after Pentecost

What does it mean to be a saint? Our Lord said, “I am the way, the truth and the life”  (John 14:6). To be a saint, then, means to follow Jesus the Way, the true path to union with God and holiness. To be a saint is not a luxury for the few, but the necessity for all of us who want to know the truth, to live in Christ. In today’s Gospel, Jesus calls Peter and Andrew and John and James, and they IMMEDIATELY follow him. This call is given to us all. We have been meditating on Pope Francis’ Apostolic Exhortation, Gaudete et Exsultate – Rejoice and Exalt! 

Today we begin the proclamation of the Gospel of St. Matthew, which we read until the Feast of the Exaltation of the Cross. This period begins by summoning us to always “keep our eyes fixed on Jesus.” Today we are Simon and Andrew and James and John, hearing the voice of Jesus, “Come, follow me.” Today we hear the Lord calling us calling us to a life like his of caring for others and proclaiming the gospel, if not by words, by our actions and lives. We cannot ignore this call.

Commemoration of our Holy Father John of the Ladder

Fourth Sunday of the Great Fast: Commemoration of our Holy Father John of the Ladder

We know little about the life of John, the Hegumen [abbot] of the Monastery of Mt. Sinai, but he has left us one of the greatest spiritual testimonies of the Christian faith, his work called the “Ladder of Virtues.” It was written, certainly, in a monastic environment, which has always been the home for the seeking of perfection as commanded by Christ: “So be perfect, just as your heavenly Father is perfect. (Matthew 5:48)” His book, then, was read in Eastern monasteries during the Great Fast. Though his work was for monks, each of us has a vocation common with monks to seek perfection in Christ, and so we can all profit from his work. He reminds us that sanctification is not instant, but it is a lifetime project, “All of us, gazing with unveiled face on the glory of the Lord, are being transformed into the same image from glory to glory, as from the Lord who is the Spirit. (2 Corinthians 3:18)” This is what our Father John teaches us: “The Christian is one who imitates Christ in thought, word and deed, as far as is possible for human beings, believing rightly and blamelessly in the Holy Trinity.” (Step 1, Section 4)

“Having heard the Gospel of the Lord, O venerable Father John, you left this world, counting as nothing the riches and glory that it offered. Then you cried out to everyone: Love the Lord and you shall find eternal favor, for nothing is preferable to his love. And when he shall come in glory, you will find repose with all the saints. Through their prayers, O Christ, grant mercy to our souls.” (Doxasticheron at Psalm 140, Vespers of the Fourth Sunday of the Great Fast)

Meditation by Archpriest David Petras

Friday of the First Week of the Great Fast

The readings from Genesis on the Fridays of the Great Fast point like an arrow to the covenant made on Good Friday, when our Lord gave his body and blood as a new covenant for the life of the world.

The first and second Fridays tell of the breaking of covenants, of the covenant with Adam and Eve when they ate of the fruit of the tree of the knowledge of good and evil, and of the decision of God to destroy the human race because of its wickedness. The third Friday is the renewal of the covenant with Noah, and the fourth Friday is the covenant with Abraham. On the fifth Friday, Abraham replaces the disobedience of Adam and Eve with obedience to God in the sacrifice of his beloved son. However, God does not want this sacrifice, though he allows his only-begotten Son to die on the cross for the salvation of the human race. The sixth Friday, the funeral of Joseph, looks forward to the burial of Christ, who through his death will trample upon death.
This is our Fast, it is the making of a new covenant with God. When Adam and Eve sinned, they were expelled from paradise, and stationed a cherub with a fiery sword to guard the way to the tree of life. Four curses were imposed on Adam and Eve, on Eve, pain in childbirth, and servitude to her husband, on Adam, hard labor and death.

In the new covenant of our Lord Jesus Christ, the curse is abrogated, as the Kontakion of the Third Sunday of the great Fast proclaims, “No longer does the flaming sword guard the gates of Eden, for the tree of the cross has come to quench it wondrously. The sting of death and the victory of Hades have been driven out.”

The curse is truly abrogated, but in God’s mystical and wondrous way. In childbirth, the woman still suffers pain, but her anguish gives way to joy because of new life (John 16:21), the marital relations between man and woman are now marked by mutual love and respect, in the subtle reading of Ephesians 5:9-19, the harshness of labor is eased by the sabbath rest (Hebrews 4:9). Death remains, and even the Son of God must suffer death (“Christ has redeemed us from the curse of the law, having become a curse for us, for it is written, ‘Cursed is everyone who hands on a tree,” (Galatians 3:10, quoting Deuteronomy 21:23).

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Holy Prophet Zechariah

“Thus says the Lord: I have returned to Zion, and I will dwell within Jerusalem; Jerusalem will be called the faithful city, and the mountain of the Lord of hosts, the holy mountain. Thus says the Lord of hosts: Old men and old women will again sit in the streets of Jerusalem, each with staff in hand because of old age (Zechariah 8:1-2).

Zechariah was the prophet of the restoration of Jerusalem. In faith, we see this restoration in the coming of our Lord Jesus Christ. He was born in Bethlehem, in the environs of Jerusalem. He fulfilled the prophecy, “I have returned to Zion, and I will dwell in Jerusalem.” He is the light of the city. In the Feast of the Encounter, we see our Lord in Jerusalem, in its spiritual center, the temple and we see Zechariah’s prophecy fulfilled again. “Old men and old women will again sit in the streets of Jerusalem,” and in the present feast we see the old man Simeon and the old woman Anna in Jerusalem welcoming the coming of the Lord. Zechariah sees the Lord coming to Jerusalem as its king, prophesying Palm Sunday, “Exult greatly, O daughter Zion! Shout for joy, O daughter Jerusalem! Behold: your king is coming to you, a just savior is he, humble, and riding on a donkey, on a colt, the foal of a donkey” (Zechariah 9:9).

Zechariah thus sets the seal on our pilgrimage in the feast of lights, as we come to the spiritual Jerusalem, welcoming Jesus as our Savior, our priest and our king. To find life in him is the continual renewal of our faith.

Meditation by Archpriest David Petras

Sunday of the Last Judgment

Today, the Church begins her preparations for the Great Fast ( aka, Great Lent).

In the coming weeks we will delve into what the Great Fast means for us.

Archpriest David Petras writes,

In our preparation for the Great Fast, we must notice a theme emerging. In the parable of the Pharisee and the Tax Collector, the Pharisee was not justified because he failed to see the image of God in the tax collector. (“I thank you that I am not like this tax collector,” Luke 18:11). In the Parable of the Prodigal Son, the older son was not justified because he failed to see the image of God in the prodigal returned home. (“But as soon as this son of yours came, who has devoured your livelihood with harlots, you killed the fatted calf for him,” Luke 15:20).

Today, in the final judgment, the Lord says to the condemned goats, “Assuredly, I say to you, inasmuch as you did not do it (show charitable works of mercy) to one of the least of these, you did not do it to me” (Matthew 25:45). In the popular mind, Lent is a time for self-denial. Stop, that’s it. But why? Because if we do not deny ourselves, we cannot see the image of God in the other, in each and every other human being that he has created.

Possibly the Last Judgment was commemorated on this Sunday, because it is the conclusion of a “Church Year.” Next Sunday, Cheesefare Sunday, we begin again with the story of Adam and Eve and the Fall.

The Great Fast is our journey through the Old Testament, which is concluded with the New Covenant: the Mystical Supper, the Crucifixion and the Glorious and Life-giving Resurrection of our Lord and God and Savior Jesus Christ. We then see through the lens of the Resurrection how God’s plan is fulfilled in Christ in the Gospel of John the Theologian (until Pentecost), in the Gospel of Matthew (from Pentecost to the Exaltation of the Cross), and in the Gospel of Luke (from the Exaltation of the Cross until the Sunday of the Prodigal Son).

Then on this Sunday, we celebrate the last and final and eschatological mystery of the Final Judgment, in which God brings to completion and perfection the whole human story. That may be why, on the day before the Sunday of the Last Judgment, we remember the death of each human being, which is the completion and perfection of our own individual story and our inclusion in God’s ultimate divine plan. Interestingly, the Roman Church read the Gospel of the Final Judgment on the last Sunday before Advent, which began their liturgical year.

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The Encounter of Simeon and Anna

Today’s feast is also as known the Presentation of the Lord in the Temple of the Purification of Mary (Lk 2:22-40). The Liturgy of the Church prays:

“The sacred Virgin offered the Sacred One in the Sacred Place to the Sacred Minister. Clasping Him in his arms, Simeon received Him with joy and cried out, ‘Now, Master, you release your servant, according to you word, in peace, O Lord.’ “ [From Vespers]

“Then one of the seraphim flew to me, holding an ember which he had taken with tongs from the altar. He touched my mouth with it. See, he said, now that this has touched your lips, your wickedness is removed, your sin purged.”
(From Isaiah chapter 6, the second Reading at Vespers of the Feast of the Encounter)

“Simeon spoke to the Mother of God, saying: one of the Seraphim purified the lips of Isaiah with a burning ember. You fill me with light as you entrust to me, with your hands as with tongs, the one whom you hold, the Lord of the light that knows no evening, and the King of peace.”
(Troparion at Glory, Ode 5, Canon of the Feast of the Encounter)

Simeon holds God in his arms, the burning coal inaccessible to our human nature, yet made flesh and able to be embraced in love. God is often described as a spiritual fire. He appears to Moses as the bush which burned but was not consumed, which in turn became an image of the Virgin Mary who bore the fire of the Godhead in her womb. The holy John the Baptist protested, “Who has ever seen the sun, that is radiant in its essence, being purified? How then shall I cleanse in the waters the one who is the brightness of the glory, the Image of the everlasting Father? How shall I, who am like straw, touch the fire of your divinity with my hand? For you are Christ, the wisdom and power of God. The Spirit comes upon the apostles in the form of tongues of fire.” (1st Troparion, Ode 4, Canon of Theophany)

The Spirit comes upon the apostles in the form of tongues of fire. God is the light of knowledge and understanding and the fire of love. How can we dare to touch him and live? Simeon holds him and cries out, “Now you may dismiss your servant!” Yet we do, and Holy Communion is called the “coal” in some Eastern Christian traditions, the ember that purified the lips of Isaiah. God cleanses us from our sins and makes us worthy to receive him more intimately than Simeon, in our lips and in our body. We receive Communion “for the forgiveness of sins and life everlasting.” As we celebrate this feast, we can never comprehend this gift.

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Meatfare Week

As a preparation for Holy Week and Pascha, the Gospel of the passion of our Lord according to St. Mark is read. Today Jesus enters Jerusalem as the people exclaim, “Hosanna! Blessed is he who comes in the name of the Lord! Which we sing at every Liturgy in the Anaphora. These acclamations proved to be hollow, when the priests and elders seduced the mob to ask for Jesus’ crucifixion.

Here is a meditation of St. Gregory on the Passion:

So let us take our part in the Passover prescribed by the law, not in a literal way, but according to the teaching of the Gospel; not in an imperfect way, but perfectly; not only for a time, but eternally. Let us regard as our home the heavenly Jerusalem, not the earthly one; the city glorified by angels, not the one laid waste by armies. We are not required to sacrifice young bulls or rams, beasts with horns and hoofs that are more dead than alive and devoid of feeling; but instead, let us join the choirs of angels in offering God upon his heavenly altar a sacrifice of praise. We must now pass through the first veil and approach the second, turning our eyes toward the Holy of Holies. I will say more: we must sacrifice ourselves to God, each day and in everything we do, accepting all that happens to us for the sake of the Word, imitating his passion by our sufferings, and honoring his blood by shedding our own. We must be ready to be crucified.  (St. Gregory the Theologian, Homily, 45)

Meditation by Archpriest David Petras

Sunday of the Prodigal Son

The parable read today is usually called “the parable of the Prodigal Son,” who is at the center of the story. It might also be called “the parable of the Merciful Father,” who welcomes back his son, embracing him, restoring him to his position, declaring a joyous celebration without even seeming to hear or listen to his son’s confession or protestation. It might also be called “the parable of the Petulant Son,” who is grumpy and peeved at the father’s merciful loving kindness because he thinks that he himself is so much better than his brother. As we prepare for the Great Fast, do we see a pattern developing? The pharisee thought he was much better than the tax-collector, the older son thought he was so much better than his prodigal brother, but God overflows in love for all his creatures. Perhaps the real main purpose of the Great Fast is to turn from pride to humility, to begin to see others through the eyes of God, to overflow in love for others. Truly, what does it mean to be a Christian?

The return of the prodigal Son was marked by a great banquet given by the Merciful Father. We are all invited to that banquet, celebrated at every Divine Liturgy, where the food is not the “fattened calf” but the body and blood of our Lord, the only-begotten Son of the Father. How do we approach this banquet, in the humility of the son who acknowledges his unworthiness or in the pride of the older son, who objects to the presence of his weaker brother? The answer is what it means to be a Christian.

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“Receive me now, Lord, as you once received the Prodigal. Open to me your fatherly arms, and in thanksgiving I will sing of your glory and goodness” (Sunday of the Prodigal Son Canon, Ode 1, troparion 3)

The parable of the Prodigal Son is also commemorated on the Second Sunday of the Great Fast, in the Canon of Matins, because the origin of the Triodion is from Palestine, where this Gospel was read on the Second Sunday.

Meditation by Archpriest David Petras