“Satan is angry at what has been done here tonight, and the devil will seek to attack you, personally and corporately, to sow seeds of doubt and sin.” [in an exhortation to newly-illumined faithful at St. John the Forerunner, Indianapolis]
Archbishop Job of Chicago and the Midwest

«— PO;DR—Pop-over; Didn’t Read.

The Cross is a Time Machine (and It’s Bigger on the Inside)

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Good evening.[1] I have been asked to speak to you today about the Eucharist as sacrifice—something of a daunting prospect for an Orthodox speaker in front of a hall of mostly Roman Catholic and Lutheran Christians. So instead, I am going to talk about the Doctor.

Earls Court Police Box.jpg
Earls Court Police Box” by User:Canley – Photographer: User:Canley. Licensed under Public Domain via Wikimedia Commons.

My patristics professor, Fr John Behr, told students in our first year at seminary that we have to learn to think about time in ways that seem more like science fiction than what we are used to.[2] So allow me to begin with this quote from Doctor Who: “People assume that time is a strict progression of cause to effect, but actually from a non-linear, non-subjective viewpoint—it’s more like a big ball of wibbly wobbly… timey wimey… stuff.”[3]

We tend to think of time as a linear progression. There’s no rewind or fast-forward. I have no access to the Battle of Okinawa, because 70 years intervene between it and my present existence. When I lived on the island as a teenager, I could visit various monuments to those momentous events, but I had no access to the battle itself. Moreover, even though I lived on Okinawa as a youth, I longer have any access to Okinawa except as a memory. From our limited perspective within the system of time and space, subject to its constraints, as participants in it, we can only call to mind past events and imagine future possibilities.

Understandably, we bring this limited perspective to salvation history. The perspective of an observer outside this system (of which we know only one) would see things quite a bit differently. Classical theism and classical Judaeo-Christian faith both hold that God exists outside of the time-space system. With no frame of reference except that of our existence within time, so we tend to think of God’s eternity as merely extension in time—time, only longer. In fact, this is the quality of everlastingness, not eternity. Eternity is to be outside of time, unbound by it, time-less.

This insight has several implications for our theology. The most important for us this evening is that God’s acts or operations within creation will appear to us as discrete moments in time and will seem like separate acts or events, but in fact they are a single divine action. The cross stands at the center of the Big Bang.

This brings me to one more quote, which will require a bit of explaining: “The TARDIS is …burning. It’s exploding at every moment in history”[4] The TARDIS is the Doctor’s almost sentient time machine/spaceship, famously “larger on the inside than the outside,” an almost infinite amount of space and time crammed into the space of a 1960s London police box via the dimensional magic of television science fiction. As a space-time machine, its destruction in one episode occurs “at every moment in history.” A complete synopsis of the story is too complex to undertake tonight, but I think you can imagine what I’m driving at.

The execution of God on a cross does not simply occur on a hillside outside the walls of Jerusalem in first century Palestine. It is the eternal Word of God voluntarily sacrificing himself on the cross; the crucifixion exists eternally in the life of God. The cross stands at the center of all time and space. The Lamb of God is slain for the life of the world and its salvation “at every moment in history.”

Notice that this is not about repeating the Lamb’s sacrifice. The Apostle makes this clear in his letter to the Hebrews: “Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself” (Heb 9.24–26 ESV). The sacrifice is not repeated; it is the single divine self-sacrifice that stands at the center of creation. The cross creates the world.

Now, finally, we can look at the Lord’s Supper in a new light. When we speak of the Eucharist as a sacrifice, it is not a new sacrifice or a repeated sacrifice. Martin Luther correctly opposed the idea that Christ was crucified again in the Mass, as did the Council of Trent. His sensitivity to scripture as a unique source of authority made such an interpretation of the “perpetual sacrifice” abhorrent, and he said so in very colorful language. To understand how the Lord’s Supper can be a perpetual sacrifice without “they are crucifying once again the Son of God to [our] own harm and holding him up to contempt,” we must understand the biblical concept of memorial.

The Israelites were instructed to keep the memorial of the Passover yearly. In this ritual (which continues to be remembered among Jews in the seder meal), the exodus from Egypt is not merely recalled. Let me read you a passage from Kevin Irwin’s Models of the Eucharist:

For the Jews the Passover is considered as much more than a past event that occurred once and for all. The Passover is also an event that is a present, effective reality. And in being commemorated (literally remembered together) in the present, it also necessarily leads to its fulfillment in the future. In biblical phraseology, saving events like the Passover and the death and resurrection of Christ [that is, the Christian Passover] are events that occurred “once for all (time)” (from the Greek term ephapax in Hebrews 7:27). The Passover of Israel and the paschal mystery of Christ are both events that occurred once and for all and yet they are also events that by their very nature occur still, here and now, in the unique moment of liturgical commemoration.[5]

So, the Doctor Who version of time and space actually takes on biblical proportions.

Thus, in the Lord’s Supper, it is the Lamb of God who offers and is offered on the altar, and the offering is the same offering he makes on the cross. The priest acts under the authority of Christ, making Christ present by his action—or rather, revealing the sacramental presence of Christ by his submission to Christ’s command, summed up in the Latin phrase in persona Christi. The Lord offers himself, a human being, through the action of offering the gifts of bread and wine and the gifts of the people which are his body and are made to be his body by the eucharistic action. Indeed, the priest acts on behalf of the people who corporately act in persona Christi to offer themselves as living sacrifices (Rom 12.1).[6]

  1. In this post, I give you my answer for a take-home exam. The question asked the student to address an inter-faith gathering of Catholic and Lutheran Christians, speaking about the idea of sacrifice in the Eucharist—a notion notoriously hated by Martin Luther.
  2. He alludes to some of this in his book The Mystery of Christ: Life in Death. (Crestwood, NY: Saint Vladimir’s Seminary Press, 2004).Behr talked much more extensively about this approach to time in class.
  3. “Blink,”Doctor Who, series 3, episode 10.
  4. “The Big Bang,”Doctor Who, series 5, episode 13.
  5. Kevin Irwin, Models of the Eucharist. (New York: Paulist Press, 2004), Kindle Locations 1590-1594.
  6. Ibid., Kindle Locations 2912–2937.

Filed under: — Basil @ 8:14 pm

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PO;DR—Pop-over; Didn’t Read.

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PO;DRPop-overs. Those annoying advertisements, requests for information, and alerts that appear over a web page, obscuring its content. Developers call them modal windows. I call them “the reason that I immediately close that tab or window.” The only way that this annoying virus will stop is if the organizations that are doing it realize that it is killing their bottom line.

If you are as infuriated as I am, join me in closing that tab or window without any further action. Then tell the people in charge via email, Twitter, Facebook, body tattoo, or whatever floats your boat: “PO;DR”—pop-over; didn’t read.

Filed under: — Basil @ 1:16 pm

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—» PO;DR—Pop-over; Didn’t Read.

Beautiful Websites Will Save the World

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A dear classmate of mine wrote me today to ask for examples of good parish website design—the “best to examine for style, layout, information and the most welcoming to the non-Orthodox.” My reply was short on examples, but long on some fundamental design principles. I wondered if maybe I had not really answered the question my friend asked. In concluding, I realized why I think these principles are so important: I have seen too many bad parish websites. Getting a parish website right is not optional. It is a pastoral and evangelical necessity. Here is my reply to my friend (edited for style and content):

Read the rest of “Beautiful Websites Will Save the World”

Filed under: — Basil @ 6:05 pm

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Hatteras-style Clam Chowder

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You have heard, no doubt, of New England-style clam chowder. You may have heard of Manhattan-style clam chowder. I had not heard, until yesterday, of Hatteras-style clam chowder.

Hatteras-style chowder uses a clear broth, salt and pepper to taste for seasoning, and typically flour to thicken it. I made some today using some canned ingredients. You could just as easily use fresh ingredients, and it would work fine.

2 cans minced clams (not drained)
1 8 oz bottle clam juice
1 can diced potatoes
1 can kernel corn
1 can mixed vegetables (or diced carrots)
2 tbsp coconut oil (or some other vegetable oil)
1–2 cups potato flakes (ie, dry mashed potato mix)
salt and pepper to taste
dried minced onion, to taste

Most recipes I’ve seen online include chopped bacon. I did not include this for obvious reasons.[1] If you want to include it, cook it beforehand and add it with the other ingredients at the end, before simmering.

Combine clam juice, coconut oil and juice from one or both cans of clams in a medium saucepan. Bring to a boil, reduce heat. Add potato flakes to desired thickness (it should be thicker at this point than desired finished product). Combine remaining contents. Return to a boil, stirring occasionally. Cover and simmer over low heat for 30 minutes or so.

The corn is my own take: I really like for my chowder to have corn. If you have dietary issues with corn, just omit it. Also, you’ll notice I used pototo flakes instead of flour to thicken it.

  1. I’m an Orthodox Christian. For fasting days — like Lent — we are allowed shellfish, but virtually any other animal product is, technically, supposed to be avoided, technically. Flesh meats like beef, poultry or pork (bacon) are forbidden. “Obvious,” because most of my readers know this part.

Filed under: — Basil @ 3:01 pm

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When in Rome, Do What St Ambrose Does

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“When in Rome,” so the famous proverb goes, “do what the Romans do.” That is a significantly shortened reference to the following guidance of Saint Ambrose to follow the local traditions of a place, which Saint Augustine passes on to his disciple, Bishop Januarius:

I think you may have heard me relate before, what I will nevertheless now mention. When my mother followed me to Milan, she found the Church there not fasting on Saturday. She began to be troubled, and to hesitate as to what she should do; upon which I, though not taking a personal interest then in such things, applied on her behalf to Ambrose, of most blessed memory, for his advice. He answered that he could not teach me anything but what he himself practised, because if he knew any better rule, he would observe it himself. When I supposed that he intended, on the ground of his authority alone, and without supporting it by any argument, to recommend us to give up fasting on Saturday, he followed me, and said: “When I visit Rome, I fast on Saturday; when I am here, I do not fast. On the same principle, do you observe the custom prevailing in whatever Church you come to, if you desire neither to give offence by your conduct, nor to find cause of offence in another’s.” When I reported this to my mother, she accepted it gladly; and for myself, after frequently reconsidering his decision, I have always esteemed it as if I had received it by an oracle from heaven. For often have I perceived, with extreme sorrow, many disquietudes caused to weak brethren by the contentious pertinacity or superstitious vacillation of some who, in matters of this kind, which do not admit of final decision by the authority of Holy Scripture, or by the tradition of the universal Church or by their manifest good influence on manners raise questions, it may be, from some crotchet of their own, or from attachment to the custom followed in one’s own country, or from preference for that which one has seen abroad, supposing that wisdom is increased in proportion to the distance to which men travel from home, and agitate these questions with such keenness, that they think all is wrong except what they do themselves.

Augustine, Letter 54 (Book 1: Replies to Questions of Januarius), 2.3.

Filed under: — Basil @ 5:34 pm

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Punching the Heretic: You’re Doing It Wrong

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Icon of St Nicholas with our Lord, Jesus Christ, and his Mother, the Virgin Mary. This icon is available for purchase from Holy Transfiguration Monastery.

Have you heard the story of St Nicholas punching the heretic Arius in the face? Do you know what happened next? In a Google image search for icons of St Nicholas icons, about a third of the icons show this very tale, but almost none of them have Arius or a punch. How is this possible? If you have only heard about the punch, you have been done a grave disservice. If you know the rest of the story, but you only tell people about the punch, you fail them. And if you have never heard the story at all, I have a tale to tell!

Let me put this story in some perspective. Let us suppose, for a moment, that there is an impeachment trial underway in the U.S. Senate. Suddenly, while the defendant pleads his case with the assembly, one Senator jumps up, rushes to the speaker’s desk and punches him in the face! Not only does this sound highly unlikely on its face (though Senators have scuffled on the Senate floor), you are probably asking several questions right now: Would the Senator even be able to get to the speaker without anyone stopping him? Even if he were to get a punch in, what would happen next? Surely Secret Service would be on him like flies on honey. He would be arrested; perhaps his own impeachment would be imminent.

The context in the previous paragraph mirrors closely (almost exactly) the setting of the Nicene Council in which our story begins, wherein St Nicholas punches the heretic Arius. That disbelief and those questions are the point of the saintly punch: Set up the narrative tension. The punch is not the end of the story; it is only the beginning!

So, for those who have not heard the story: Arius was a priest who preached a particularly insidious opinion that turned out to be completely contrary to the orthodox and catholic faith of the church. What the heresy is turns out to be quite irrelevant to the story. Arius is the archetypal villain of church theology; this is all that matters to our tale.[1] His teachings rocked the church so badly, it was almost split in two. The Roman emperor, Constantine, thought this reflected fairly badly on his newly found faith, so he convened a council of all the church’s bishops to figure this whole thing out. While Arius was explaining his teachings, a little known bishop from Asia Minor (that’s Turkey today) suddenly jumped up and ran to the dais and punched Arius in the face.

Imperial Roman soldiers descended quickly on the unruly bishop and detained him. The emperor was furious! “I am the emperor of the whole world!” he cried. “How dare you interrupt this council I am presiding over? What is your name?” The bishop replied, “Nicholas, my lord. I apologize, but I could not bear to hear this man say such things about our savior.”

The emperor did not know the story of Nicholas who provided money to save young women from slavery. The other bishops did not know the story of Nicholas who stood between a Roman soldier’s sword and an unjustly accused man. They only knew that this bishop did not know his place. The council immediately deposed Nicholas and removed from him the gospel book and bishop’s stole — the symbols of his authority. Then, the emperor flung him into prison.

That night, Nicholas could not sleep. No longer a bishop, chained to the wall in a dungeon, he knew how enemies of the emperor usually fared. If he was not killed in a few days, he would be left to rot there forever! “O Lord,” he cried, tears streaming down his face, “I stood up for you! Is that not what a bishop does? Mother of God, help me!” Finally, he fell into a fitful sleep.

In his dreams, he was visited by our Lord, Jesus Christ, and his mother, the Virgin Mary. The Mother of God placed on his neck the stole of a bishop, and our Lord placed in his hands the book of the gospels. “Fear not,” the Lord said. “You are still a bishop in my book.” When he awoke, he still held in his hand the gospels, and the stole still hung around his neck. The guards were shocked. They took Nicholas before the emperor and the council to explain himself. Nicholas told them about the dream, and how he awoke finding the gospel book in his hands and the stole around his neck.

This council was in chaos! The bishops quickly realized their mistake: God himself had overruled their deposition! Nicholas was truly a bishop. The council moved to depose Arius, who died soon afterwards in a very rude fashion. But that is a tale for another day, because the story today is not about the heretic.

This tale does not appear in the acts of the Nicene Council, at which the Arius known to historians was convicted of heresy and deposed. What does this tell us? It tells us we need to look deeper into the story and see that it is not, as I said, really about Arius but about St Nicholas.

The hymn that Orthodox Christians sing to Nicholas, the troparion, a song which establishes the theme for his feast day, says, “You are a model of kindness and rule of faith.” This hymn, in fact, is the model for most bishop saints, just like Nicholas is. This tale of St Nicholas receiving his episcopal authority directly from our Lord and his Mother shows bishops that they must imitate St Nicholas. He gives them a model to follow — the quintessential bishop: The bishop who protects his people from injustice, who intervenes on behalf of the poor, who stands up to heresy. St Nicholas is all of these and an icon of what a true bishop really is and an icon for us all.

  1. It’s Arianism, of course. – However, Arius becomes the archetype and quintessential heretic. Later heretics often get associated with Arius so they can be clearly perceived as heretics, even if their teachings are almost completely unrelated.

Filed under: — Basil @ 12:40 pm

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Is “Carol of the Bells” Really Copyrighted?

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Ring Christmas Bells cover art
Ring Christmas Bells,” an instrumental arrangement of Leontovich’s “Щедрик” (“Shchedryk”), produced and arranged by the author.

I recently received from CD Baby a PDF entitled, “Christmas Songs in the Public Domain (and Those That Aren’t),” listing some Christmas songs that are not under copyright — and several that are. Surprisingly, “Carol of the Bells” appears in the copyrighted list! Seriously? A traditional Ukrainian carol, copyrighted? That can’t be right! I did some sleuthing to see what’s up. It turns out this “traditional Ukrainian carol” is not as old as it seems.
Read the rest of “Is “Carol of the Bells” Really Copyrighted?”

Filed under: — Basil @ 10:23 am

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—» Is “Carol of the Bells” Really Copyrighted?

Four Reasons It’s Not “Advent”

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Tomorrow begins the Christmas fast in Byzantine-rite churches following new calendars.[1] Notice that I did not call it “Advent.” Orthodox Christians sometimes lapse into calling this fast “Advent” because it overlaps with the Latin-rite season of preparation for Christmas which goes by that name. But ask yourself: Are they really the same? So, with a nod to the four Sundays of Advent, here are four reasons why they are not. Read the rest of “Four Reasons It’s Not “Advent””

  1. For the Orthodox, the new calendar is the revised Julian calendar, which is almost identical to its counterpart in Byzantine-rite Catholic Churches, the Gregorian calendar.

Filed under: — Basil @ 7:39 pm

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The Roots of This Tree Go Deep

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Fr Justin Patterson blesses the newly-planted cross with incense. (Image source: Michelle McCallum, Flickr)

I often try to forget or ignore stuff I have done that is embarrassing or hard to explain. (Maybe you do, too.) I look for ways to spin things so they sound awesome (or at least acceptable). But sometimes, turning points force me to recall my roots and not to ignore them. This week I plunged into just such a reverie, because a parish which I helped establish purchased some land recently and this week planted a cross there. Unfortunately, I missed this beautiful service, but when I saw the photos online, the sight of that weathered old cross on the site of the church’s new property made me very, very happy. Let me tell you why. The roots of that cross go very deep for me and for that parish.

Saint Athanasius Orthodox Church, just outside of Lexington, Kentucky, was founded about fifteen years ago.[1] In those early days, we dreamed a lot. Boy, did we dream! But one dream stood out: Read the rest of “The Roots of This Tree Go Deep”

  1. When we first started, we were outside the normal boundaries of the Orthodox church. We call this kind of existence outside the ordinary boundaries of the church “non-canonical.” In the case of our mission, we were continuing in the tradition we received from the church that founded us — a very Orthodox thing to do, ironically. When that church requested to join an established Orthodox church, so did we.

Filed under: — Basil @ 2:29 pm

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—» The Roots of This Tree Go Deep

Warning: These 3 things could ruin your Valentine’s Day

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Photo credit: Kevin Basil Fritts

Love is a wonderful thing. On Valentine’s Day, many people typically publish statements of affection on the social media of their choice, usually trying to outstrip the expressions of their friends. Here a few timely facts to consider:

  1. 43% of all Americans are not married. (Source: CNN)
  2. 60% of marriages experience domestic violence. (Source: US DOJ)
  3. Every 2 minutes, someone is sexually assaulted. (Source: RAINN)

All around you (and reading your status updates), people experience Valentine’s Day as a cruel form of torture. How might you be more considerate of them?

Filed under: — Basil @ 10:50 am

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—» Warning: These 3 things could ruin your Valentine’s Day

The Crucial Cure

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A close friend of mine (and my godson) recently preached on the Sunday of the Paralytic. As I commented when he posted the text of his sermon, “I particularly liked the reversal of the ‘crutch’ accusation at the end, and how it tied in with the central medical theme. Great job, and I hope that your hearers were edified.” I highly recommend reading the whole thing.

I would like to offer one further remark — and it may simply reflect a different perspective: I have become somewhat sensitive of late to the fact that the cross is the center and sine qua non of Christian faith. Chris mentioned the Lord’s passion (which is the cross); it could have been a bit more central to the entire homily. The cross is the sacrament from which every other sacrament flows. You see this in icons of the crucifixion: A cup capturing the blood and water flowing from the Lord’s side. (This image of baptism and eucharist — of the church as sacrament — represents a timeless connection rather than an historical event. The crucified Lord eternally gives birth to the church in the timeless reality of the cross.) I would have nailed the fact that the Lord’s cross is the medicine (and sometimes, we don’t get a spoonful of sugar to make it go down more easily).

Sometimes we speak easily of the church and theology without referring it back to the cross. However, the earliest patristic writers, as well as many of the most important through the centuries, always took the cross as their starting point and referred to it constantly. The more that our teaching becomes able to stand apart from the cross (which is the revelation of God enfleshed), the less it resembles patristic teaching. A theology which can stand without the cross is not the gospel and it is not really Christian.

In closing, I reemphasize that I really liked this homily. However, I think that the cross is crucial to Christian teaching and thought it important enough to mention. In some ways, this merely reflects a different perspective. I am emphasizing this crucial element of Christian teaching partly due to the deep vale where my own journey has taken me. However, part of it is also a shift in thinking spearheaded by Fr John Behr, now the dean at St Vladimir’s Seminary, where I am a student. I highly recommend his book, The Mystery of Christ. To get an idea of his central thesis, read this article: “The Paschal Foundations of Christian Theology.”

Filed under: — Basil @ 2:56 pm

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The Monagamous Front?

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What is the end goal of fighting for equal rights for the GLBT[Q] subculture? asks librarian Ronald G. Lee in “The Truth About the Homosexual Rights Movement.”[1] In answering it, his thesis is that:

…actual behavior …distinguished from the arguments… [put] forward for the benefit of the naïve and gullible, represent the real aims and objectives of the homosexual rights movement. … In other words, if you support what is now described in euphemistic terms as ‘the blessing of same-sex unions,’ in practice you are supporting the abolition of the entire Christian sexual ethic, and its substitution with an unrestricted, laissez faire, free sexual market.

To some of my readers, that thesis may sound like the ravings of a homophobe. By the time we get to this thesis, though, Mr Lee has already let us know that he’s an insider. “By the time I lived in Austin, I had been thinking of myself as a gay man for almost 20 years,” he writes in the second paragraph. Lee’s article is entirely anecdotal, and it may be a sophisticated, extended ad hominem against GLBT[Q] rights activists. However, it seems to me that his perspective may not be isolated or eccentric, and his conclusion should be answered, if not accepted.

Lee argues that he never found monogamous gay couples. I know two. My experience is biased (both of the couples I know are family members). I am asking several friends, family members and acquaintances to comment on this article with their experience — anonymously if necessary. Is the gay subculture as Lee describes it? How should a reader understand his thesis that monogamous homosexuality is merely a front for indiscriminate sexual license, the real goal?

Please read the article and comment on the article. Uncharitable comments will be deleted. Anonymous comments are welcomed if charitable.

  1. This article is somewhat graphic in its description of GLBT[Q] subculture, and it has a warning at the top of the page saying so. It originally appeared in the New Oxford Review in 2006 and was reprinted on the Orthodoxy Today website sometime later.

Filed under: — Basil @ 2:09 pm

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Veneration of the Happy Joy

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Today’s gospel:
Mark 8:34-9:1 (Schmemann Standard Version)

And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him find what makes him happy and take up his joy and follow me. For whoever would save his happiness is blessed, but whoever loses his joy for my sake and the gospel’s will be cast out into eternal darkness where the fire never ceases and the worm never dies. For what does it profit a man to gain his soul and forfeit his happiness? For what can a man give in return for his joy? For whoever is ashamed of me and of my happiness in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the happiness of his Father with the holy angels.” And he said to them, “Truly, I say to you, there are some standing here who will not taste death until they see the kingdom of God coming with joy.”

Today’s hymn:
Troparion of the resurrection

O Lord, save your people, and make joyful your inheritance. Grant happiness to the people who are always happy, and by your resurrection preserve your habitation.

Filed under: — Basil @ 4:58 pm

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—» Veneration of the Happy Joy

Holy Patrick of Ireland

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Our father among the saints, Patrick, archbishop of Armagh and all Ireland, wonderworker.

Troparion, Tone I
Today, Armagh rejoices with Antrim and Mayo, * and all Ireland praises the illustrious apostle, Patrick. * On all he met he made a deep and lasting impression, * for the grace of God overflowed his noble and sensitive nature. * With the Lord Christ as his breastplate and the undying lamp of the Spirit in his hand, * he went forth to make the Irish people children of the font,
*** baptizing them into Christ, the only lover of mankind.

Kondakion, Tone IV
The evil one is ever on the watch to carry off entire nations as booty, * viciously plundering their spirit and leading the minds of the people into error. * For this, you wisely spurned the world as a passing dream prone to destruction, O holy Patrick, * preferring to be a merchant of that which lasts forever. * Thus, you led the Irish nation to worship Christ, our God, * becoming the blessed father of a multitude of sons and daughters in the Lord.
*** Beg him now to save our souls.

From The Monks of New Skete, Troparia and Kondakia.

Filed under: — Basil @ 11:48 am

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—» Holy Patrick of Ireland

Prayer of Saint Ephrem

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O Lord and master of my life! Dispel from me the spirit of discouragement and slothfulness, of ambition and vain talk!

Instead, give me the spirit of prudence and humility, of patience and charity.

Yes, my king and Lord, let me look at my own sins and refrain from judging others: For you are bless’d unto ages of ages, amen.

Then, with three lesser reverences:

O God, have mercy on me, a sinner!
O God, in your mercy wipe out my sins!
I have sinned very often, Lord; forgive me!

Prayer text copyright © The Monks of New Skete.

Filed under: — Basil @ 3:37 pm