St. Moses the Ethiopian

Today is the feast day of Abba Moses. I'm not sure if he is really that well known, so I thought I'd put a short description of his life up here, with a link to a more in depth article if people are interested. This is from the goarch website.

Saint Moses, who is also called Moses the Black, was a slave, but because of his evil life, his master cast him out, and he became a ruthless thief, dissolute in all his ways. Later, however, coming to repentance, he converted, and took up the monastic life under Saint Isidore of Scete. He gave himself over to prayer and the mortification of the carnal mind with such diligence that he later became a priest of exemplary virtue. He was revered by all for his lofty ascetical life and for his great humility. Once the Fathers in Scete asked Moses to come to an assembly to judge the fault of a certain brother, but he refused. When they insisted, he took a basket which had a hole in it, filled it with sand, and carried it on his shoulders. When the Fathers saw him coming they asked him what the basket might mean. He answered, "My sins run out behind me, and I do not see them, and I am come this day to judge failings which are not mine." When a barbarian tribe was coming to Scete, Moses, conscious that he himself had slain other men when he was a thief, awaited them and was willingly slain by them with six other monks, at the end of the fourth century. He was a contemporary of Saint Arsenius the Great

Apolytikion in the First Tone

Thou didst prove to be a citizen of the desert, an angel in the flesh, and a wonderworker, O Moses, our God-bearing Father. By fasting, vigil, and prayer thou didst obtain heavenly gifts, and thou healest the sick and the souls of them that have recourse to thee with faith. Glory to Him that hath given thee strength. Glory to Him that hath crowned thee. Glory to Him that worketh healings for all through thee.

Kontakion in the Third Tone

O all-blest and righteous Father Moses, thou didst drive away the passions' darkness, being richly illumined with light divine; and with thy vigilant prayers, thou didst wither up the wanton pride of the flesh, and didst mount on high to the citadel above, where do thou continually entreat Christ God to grant great mercy unto us.

HERE is another article.

Part II of Fr Bohdan's article

High Heels or Hiking Boots - Part II
By Fr. Bohdan Hladio

Thank God, most clergy and faithful are good, humble, pious people trying to do their best in often difficult circumstances. Posturing, slander, backbiting, ego-centredness, self-absorption, self-exaltation and denigration of others are not part of their psychological and spiritual constitution. Such people know that they’re sinners, accept correction when they’re wrong, and know that there is always room for improvement. For them these articles have probably been helpful, though ultimately unnecessary.

If, on the other hand, you’ve read one or another of these articles and thought “This is crazy. Where does he get this stuff from? I’m fine the way I am! I don’t need this!”, then be assured that you are the person these articles have been written for.

Christ calls us to be perfect (Mt. 5:48). Regarding this commandment, C.S. Lewis writes: “The command ‘be ye perfect’ is not idealistic gas. Nor is it a command to do the impossible. He is going to make us into creatures that can obey that command. He said (in the Bible) that we were ‘gods’ and He is going to make good His words. If we let Him – for we can prevent Him, if we choose – He will make the feeblest and filthiest of us into a god or goddess, a dazzling, radiant, immortal creature, pulsating all through with such energy and joy and wisdom and love as we cannot now imagine, a bright stainless mirror which reflects back to God perfectly (though, of course, on a smaller scale) His own boundless power and delight and goodness. The process will be long and in parts very painful, but that is what we are in for. Nothing less. He meant what He said.” (Mere Christianity).

Though we won’t achieve this perfection here on earth, if we don’t start here we won’t achieve it at all. Our entire “podvih” (spiritual struggle) – our prayers, worship, fasting, deeds of mercy, spiritual reading, etc. – doesn’t so much draw us close to God as open the door so that God might draw close to us. They help us overcome the obstacles between ourselves and God, to “not prevent God from making good on His words”, as C.S. Lewis puts it. Our spiritual discipline and fulfilling of the commandments cleans and polishes the image of God within us, so that He can see Himself clearly in us, and find in our hearts a worthy dwelling place.

All our Christian actions – the “talk” we are called to walk – are ultimately rooted in two fundamental realities; Love for God, and a firm desire to do His will.

These realities are poignantly brought out in a beautiful story from the life of St. Herman of Alaska: “Once the elder was invited on board a frigate that had come from St. Petersburg. The captain of the frigate was a man quite learned, highly educated; he had been sent to America by imperial command to inspect all the colonies. With the captain were some 25 officers, likewise educated men. In this company there sat a desert dwelling monk of small stature, in an old garment, who by his wise conversation brought all his listeners to such a state that they did not know how to answer him. The captain himself related: ‘We were speechless, fools before him!’ Father Herman gave them all one common question: ‘What do you, gentlemen, love above all, and what would each of you wish for his happiness?’ Diverse answers came out. One desired wealth, one glory, one a beautiful wife, one a fine ship which he should command, and so on in this fashion. ‘Is it not true,’ said Father Herman at this, ‘that all your various desires can be reduced to one – that each of you desires that which, in his understanding, he considers best and most worthy of love?’ ‘Yes, it is so,’ they all replied. ‘Well, then, tell me’ he continued, ‘can there be anything better, higher above everything, more surpassing everything and in general more worthy of love, than our Lord Jesus Christ Himself, Who created us, adorned with such perfections, gave life to all, supports all, nourishes and loves all, Who Himself is love and more excellent than all men? Should one not therefore high above all love God, and more than all desire and seek Him?’ All began to say: ‘Well, yes! That is understood!’ ‘That speaks for itself!’

‘And do you love God?’ the Elder then asked. All replied ‘Of course, we love God. How can one not love God?’ ‘And I, sinful one, for more than forty years have been striving to love God, and cannot say that I perfectly love Him,’ answered Father Herman; and he began to show how one should love God. ‘If we love someone,’ he said ‘we always think of him, strive to please him, day and night our heart is occupied with this subject. Is it thus that you, gentlemen, love God? Do you often turn to Him, do you always think of Him, do you always pray to Him and fulfill His holy commandments?’ It had to be acknowledged that they did not! ‘For our good, for our happiness’ concluded the Elder, ‘at least let us make a promise to ourselves, that from this day, from this hour, from this minute we shall strive to love God above all, and fulfill His holy will!” (St. Herman, St. Herman Press, 1989).

Amen!

Interesting Article (somewhat long...) part I

High Heels or Hiking Boots (Part I)
By Fr. Bohdan Hladio

People attend Church for many reasons—some because they love God; others because they truly believe in the teachings of the Bible, Fathers, and Saints; still others because they understand the need for worship, community, the sacraments,etc. Some "do the right thing for the wrong reason"—they affiliate themselves with a Church,but strictly for reasons of culture, ethnicity, identity, language, music, art, ideology, nostalgia, or even to "lord it over" others by serving on council, in the altar, or as clergymen.

We belong to a Church and confess a faith which can positively influence our world, our communities, and our earthly lives. Ultimately, however, the only truly meaningful reason to confess the Orthodox Christian faith is because through it we are given the opportunity to experience resurrection to eternal life and the unending delight of God’s presence.

This Faith has been passed down to us by devout forebears who for the most part weren’t theologians, or philosophers, or great saints, just simple, pious people who believed in God, trusted His word, said their prayers, went to Church, and tried to follow His commandments.

It’s no secret that nowadays many Churches are losing members. Some individuals and ecclesiastical bodies attempt to respond to this challenge in a "modern" or "progressive" way, by drafting "vision statements", "mission statements" and "strategic plans", all hammered out and approved by "the membership" with the expectation that the existence of such statements and documents will somehow solve the problems which led to the decline in the first place.

While certain aspects of corporate business administration can be successfully integrated into certain aspects of Church life, the most important thing necessary for the Church to prosper is simply that the Church be the Church. Our "vision statement" is the Gospel. Anyone can easily obtain a copy of the New Testament at their local book store. What do we find written therein?
"If someone says, ‘I love God,’ and hates his brother, he is a liar; for he who does not love his brother whom he has seen, how can he love God whom he has not seen? And this commandment we have from Him: that he who loves God must love his brother also. . . for this is the love of God, that we keep His commandments" [I Jn. 4:20-21, 5:3].
"If a brother or sister is naked and destitute of daily food, and one of you says to them, ‘Depart in peace, be warmed and filled,’ but you do not give them the things which are needed for the body, what does it profit?" [James 2: 15-16]
"Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you" [Mt. 5:44].

If an atheist, or a communist, or a humanist were to read these words and then look objectively at my life, or the life of my parish or diocese, would s/he perceive congruence between the teaching of Christ and our conduct, or simply be struck by a feeling of cognitive dissonance?

The Church’s mission statement is found in the 28th chapter of St. Matthew’s Gospel: "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you…" [Mt. 28:19-20]. This three-fold mission—evangelizing, sanctifying, and educating—is impossible if we, the members of the Church, are not "walking the talk". We’ll certainly have no possibility whatsoever of convincing others (first and foremost our children!) to observe Christ’s commandments if we’re not observing them ourselves. Our strategic plan consists of nothing more than living a pious life—going to Church, saying our prayers, remembering God, and observing His commandments.

Orthodox Christians don’t believe in "religion" understood as a human construct consisting of rituals, doctrines, and practices intended to help us find meaning in our lives. We believe in Truth. We believe in God. We believe that Jesus Christ is the Son of God, the second person of the Holy Trinity, the Saviour of mankind, the "Lord’s Christ", the Messiah who took upon Himself the sins of the world—our sins. We unite ourselves to Him in His suffering for us in order that we might, having died with Him, be raised with Him. We believe that the Church is Christ’s body here on earth, the ark of salvation which nurtures us and leads us into the Heavenly Kingdom. Everything we do in our corporate and communal life should be rooted in and guided by these convictions. Now step back for a moment and consider everything which has been presented in this column over the past eleven months—prayer, fasting, almsgiving, morality, worship, participation in the Holy Mysteries, etc.—and consider how closely it approximates the reality of your life, your parish and your diocese. Common sense dictates that we should always try to do the right thing for the right reason. When we don’t, we always cause confusion, conflict, and chaos. This series of articles was motivated by experiences I and others have had with people who, while claiming to believe in Christ, act and speak ways which make you scratch your head and wonder how someone who does or says such things can claim to believe in God at all. After witnessing such conduct it would be easy to conclude that "if this is the result of Christian teaching I don’t want any part of it!”

Let brotherly love continue. Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.
(Hebrews 13:1-3 KJV)

Fasting, and the Dormition of the Theotokos

We are entering yet another fasting period, this time for the Dormition of the Theotokos (or what some Catholics call the Assumption of the Virgin Mary. If you are interested in reading about the fast period, and why we fast, HERE is a good article from good old OrthodoxWiki.


And since I really love quotes, here is one about fasting, which I figured was appropriate, since we are in a fasting period;

There are both a physical and a spiritual fast. The body abstains from food and drink. Spiritually, the faster abstains from evil intentions, words, and deeds. One who truly fasts abstains from anger, rage, malice, and vengeance and from idle and foul talk, empty rhetoric, slander, condemnation, flattery, lying and all manner of spiteful talk. In a word, a real faster is one who withdraws from all evil.
-St. Basil the Great