Wonderful quote from CS Lewis

I found this quote, and thought it tied in wonderfully into last nights gospel reading (at the second bridegroom service).

"And secondly, we might try to understand exactly what loving your neighbour as yourself means. I have to love him as I love myself. Well, how exactly do I love myself?

Now that I come to think of it, I have not exactly got a feeling of fondness or affection for myself, and I do not even always enjoy my own society. So apparently 'Love your neighbour' does not mean 'feel fond of him' or 'find him attractive'. I ought to have seen that before, because, of course, you cannot feel fond of a person by trying. Do I think well of myself, think myself a nice chap? Well, I am afraid I sometimes do (and those are, no doubt, my worst moments) but that is not why I love myself. In fact it is the other way round: my self-love makes me think myself nice, but thinking myself nice is not why I love myself. So loving my, enemies does not apparently mean thinking them nice either.

That is an enormous relief. For a good many people imagine that forgiving your enemies means making out that they are really not such bad fellows after all, when it is quite plain that they are. Go a step further. In my most clear-sighted moments not only do I not think myself a nice man, but I know that I am a very nasty one. I can look at some of the things I have done with horror and loathing. So apparently I am allowed to loathe and hate some of the things my enemies do. Now that I come to think of it, I remember Christian teachers telling me long ago that I must hate a bad man's actions, but not hate the bad man: or, as they would say, hate the sin but not the sinner.

For a long time I used to think this a silly, straw-splitting distinction: how could you hate what a man did and not hate the man? But years later it occurred to me that there was one man to whom I had been doing this all my life - namely myself. However much I might dislike my own cowardice or conceit or greed, I went on loving myself. There had never been the slightest difficulty about it. In fact the very reason why I hated the things was that I loved the man. Just because I loved myself, I was sorry to find that I was the sort of man who did those things.

Consequently, Christianity does not want us to reduce by one atom the hatred we feel for cruelty and treachery. We ought to hate them. Not one word of what we have said about them needs to be unsaid. But it does want us to hate them in the same way in which we hate things in ourselves: being sorry that the man should have done such things, and hoping, if it is anyway possible, that somehow, sometime, somewhere he can be cured and made human again."

-- CS Lewis

St. Patrick of Ireland

This prayer is called the Lorica of Saint Patrick, or the Breastplate of Saint Patrick (Lorica being latin for breastplate). Since today is St. Patrick's day, I thought it would be fitting to have something of his here, because it has been forgotten that he is an Orthodox saint, and not just a figurehead for Ireland and for drinking. He is best known for comparing the trinity to the three leaf clover.
The tradition of this prayer (the Lorica of St. Patrick) is that he and his followers used this prayer to protect them from those that wanted to kill them as they travelled across Ireland. It is also known as the Deer's Cry (or Fáed Fíada in irish gaelic) because it is said that Patrick and his followers appeared as deer to his enemies, so they did not see him.
(from http://orthodoxwiki.org/Patrick_of_Ireland)
Lorica of Saint Patrick
I arise today
Through a mighty strength, the invocation of the Trinity,
Through a belief in the Threeness,
Through confession of the Oneness
Of the Creator of creation.

I arise today
Through the strength of Christ's birth and His baptism,
Through the strength of His crucifixion and His burial,
Through the strength of His resurrection and His ascension,
Through the strength of His descent for the judgment of doom.

I arise today
Through the strength of the love of cherubim,
In obedience of angels,
In service of archangels,
In the hope of resurrection to meet with reward,
In the prayers of patriarchs,
In preachings of the apostles,
In faiths of confessors,
In innocence of virgins,
In deeds of righteous men.

I arise today
Through the strength of heaven;
Light of the sun,
Splendor of fire,
Speed of lightning,
Swiftness of the wind,
Depth of the sea,
Stability of the earth,
Firmness of the rock.

I arise today
Through God's strength to pilot me;
God's might to uphold me,
God's wisdom to guide me,
God's eye to look before me,
God's ear to hear me,
God's word to speak for me,
God's hand to guard me,
God's way to lie before me,
God's shield to protect me,
God's hosts to save me
From snares of the devil,
From temptations of vices,
From every one who desires me ill,
Afar and anear,
Alone or in a mulitude.

I summon today all these powers between me and evil,
Against every cruel merciless power that opposes my body and soul,
Against incantations of false prophets,
Against black laws of pagandom,
Against false laws of heretics,
Against craft of idolatry,
Against spells of women and smiths and wizards,
Against every knowledge that corrupts man's body and soul.
Christ shield me today
Against poison, against burning,
Against drowning, against wounding,
So that reward may come to me in abundance.

Christ with me, Christ before me, Christ behind me,
Christ in me, Christ beneath me, Christ above me,
Christ on my right, Christ on my left,
Christ when I lie down, Christ when I sit down,
Christ in the heart of every man who thinks of me,
Christ in the mouth of every man who speaks of me,
Christ in the eye that sees me,
Christ in the ear that hears me.

I arise today
Through a mighty strength, the invocation of the Trinity,
Through a belief in the Threeness,
Through a confession of the Oneness
Of the Creator of creation

St. Patrick (ca. 377)

Sunday of Orthodoxy

(This is rather a long post, but it is what Fr. Kosta read for his homily this past Sunday, the Sunday of Orthodoxy)

Prot. No. 213 Patriarchal and Synodal Encyclical On the Sunday of Orthodoxy (February 21, 2010) BARTHOLOMEW By God’s Grace Archbishop of Constantinople-New Rome and Ecumenical Patriarch

To the Fullness of the Church, Grace and Peace From our Lord and Savior Jesus Christ Our most holy Orthodox Church today commemorates its own feast day, and – from this historical and martyric See of the Ecumenical Patriarchate – the Mother Church of Constantinople directs its blessing, love and concern to all of its faithful and dedicated spiritual children throughout the world, inviting them to concelebrate in prayer. Blessed be the name of the Lord! Those who endeavored over the ages to suppress the Church through various visible and invisible persecutions; those who sought to falsify the Church with their heretical teachings; those who wanted to silence the Church, depriving it of its voice and witness; they all proved unsuccessful. The clouds of Martyrs, the tears of the Ascetics, and the prayers of the Saints protect the Church spiritually, while the Comforter and Spirit of Truth leads it to the fullness of truth. With a sense of duty and responsibility, despite its hurdles and problems, as the First- Throne Church of Orthodoxy, the Ecumenical Patriarchate cares about protecting and establishing the unity of the Orthodox Church, in order that with one voice and in one heart we may confess the Orthodox faith of our Fathers in every age and even in our times. For, Orthodoxy is not a museum treasure that must be preserved; it is a breath of life that must be transmitted and invigorate all people. Orthodoxy is always contemporary, so long as we promote it with humility and interpret it in light of the existential quests and needs of humanity in each historical period and cultural circumstance. To this purpose, Orthodoxy must be in constant dialogue with the world. The Orthodox Church does not fear dialogue because truth is not afraid of dialogue. On the contrary, if Or- thodoxy is enclosed within itself and not in dialogue with those outside, it will both fail in its mission and no longer be the “catholic” and “ecumenical” Church. Instead, it will become an introverted and self-contained group, a “ghetto” on the margins of history. This is why the great Fathers of the Church never feared dialogue with the spiritual culture of their age – indeed even with the pagan idolaters and philosophers of their world – thereby influencing and transforming the civilization of their time and offering us a truly ecumenical Church. Today, Orthodoxy is called to continue this dialogue with the outside world in order to provide a witness and the life-giving breath of its faith. However, this dialogue cannot reach the outside world unless it first passes through all those that bear the Christian name. Thus, we must first converse as Christians among ourselves in order to resolve our differences, in order that our witness to the outside world may be credible. Our endeavors for the union of all Christians is the will and command of our Lord, who before His Passion prayed to His Father “that all [namely,
His disciples] may be one, so that the world may believe that You sent me.” (John 17.21) It is not possible for the Lord to agonize over the unity of His disciples and for us to remain indifferent about the unity of all Christians. This would constitute criminal betrayal and transgression of His divine commandment. It is precisely for these reasons that, with the mutual agreement and participation of all local Orthodox Churches, the Ecumenical Patriarchate has for many decades conducted official Pan-orthodox theological dialogues with the larger Christian Churches and Confessions. The aim of these dialogues is, in a spirit of love, to discuss whatever divides Christians both in terms of faith as well as in terms of the organization and life of the Church. These dialogues, together with every effort for peaceful and fraternal relations of the Orthodox Church with other Christians, are unfortunately challenged today in an unacceptably fanatical way – at least by the standards of a genuinely Orthodox ethos – by certain circles that exclusively claim for themselves the title of zealot and defender of Orthodoxy. As if all the Patriarchs and Sacred Synods of the Orthodox Churches throughout the world, who unanimously decided on and continue to support these dialogues, were not Orthodox. Yet, these opponents of every effort for the restoration of unity among Christians raise themselves above Episcopal Synods of the Church to the dangerous point of creating schisms within the Church. In their polemical argumentation, these critics of the restoration of unity among Christians do not even hesitate to distort reality in order to deceive and arouse the faithful. Thus, they are silent about the fact that theological dialogues are conducted by unanimous decision of all Orthodox Churches, instead attacking the Ecumenical Patriarchate alone. They disseminate false rumors that union between the Roman Catholic and Orthodox Churches is imminent, while they know well that the differences discussed in these theological dialogues remain numerous and require lengthy debate; moreover, union is not decided by theological commissions but by Church Synods. They assert that the Pope will supposedly subjugate the Orthodox, because they latter submit to dialogue with the Roman Catholics! They condemn those who conduct these dialogues as allegedly “heretics” and “traitors” of Orthodoxy, purely and simply because they converse with non-Orthodox, with whom they share the treasure and truth of our Orthodox faith. They speak condescendingly of every effort for reconciliation among divided Christians and restoration of their unity as purportedly being “the pan-heresy of ecumenism” without providing the slightest evidence that, in its contacts with non-Orthodox, the Orthodox Church has abandoned or denied the doctrines of the Ecumenical Councils and of the Church Fathers. Beloved children in the Lord, Orthodoxy has no need of either fanaticism or bigotry to protect itself. Whoever believes that Orthodoxy has the truth does not fear dialogue, because truth has never been endangered by dialogue. By contrast, when in our day all people strive to resolve their differences through dialogue, Orthodoxy cannot proceed with intolerance and extremism. You should have utmost confidence in your Mother Church. For the Mother Church has over the ages preserved and transmitted Orthodoxy even to other nations. And today, the Mother Church is struggling amid difficult circumstances to maintain Orthodoxy vibrant and venerable throughout the world. From the Ecumenical Patriarchate, this sacred Center of Orthodoxy, we embrace all of you lovingly and bless you paternally, praying that you may journey in health through the holy period of contrition and asceticism known as Holy and Great Lent in order that you may become worthy of celebrating the pure Passion and glorious Resurrection of our Savior Lord with all faithful Orthodox Christians throughout the world.

Sunday of Orthodoxy 2010 + Bartholomew of Constantinople

Forgiveness Sunday

Forgiveness Sunday

In the Orthodox Church, the last Sunday before Great Lent – the day on which, at Vespers, Lent is liturgically announced and inaugurated – is called Forgiveness Sunday. On the morning of that Sunday, at the Divine Liturgy, we hear the words of Christ:

"If you forgive men their trespasses, your heavenly Father will also forgive you, but if you forgive not men their trespasses, neither will your Father forgive your trespasses..." (Mark 6:14-15)

Then after Vespers – after hearing the announcement of Lent in the Great Prokeimenon: "Turn not away Thy face from Thy child for I am afflicted! Hear me speedily! Draw near unto my soul and deliver it!", after making our entrance into Lenten worship, with its special memories, with the prayer of St. Ephraim the Syrian, with its prostrations – we ask forgiveness from each other, we perform the rite of forgiveness and reconciliation. And as we approach each other with words of reconciliation, the choir intones the Paschal hymns, filling the church with the anticipation of Paschal joy.

What is the meaning of this rite? Why is it that the Church wants us to begin Lenten season with forgiveness and reconciliation? These questions are in order because for too many people Lent means primarily, and almost exclusively, a change of diet, the compliance with ecclesiastical regulations concerning fasting. They understand fasting as an end in itself, as a "good deed" required by God and carrying in itself its merit and its reward. But, the Church spares no effort in revealing to us that fasting is but a means, one among many, towards a higher goal: the spiritual renewal of man, his return to God, true repentance and, therefore, true reconciliation. The Church spares no effort in warning us against a hypocritical and pharisaic fasting, against the reduction of religion to mere external obligations. As a Lenten hymn says:

In vain do you rejoice in no eating, O soul!

For you abstain from food,

But from passions you are not purified.

If you persevere in sin, you will perform a useless fast.

Now, forgiveness stands at the very center of Christian faith and of Christian life because Christianity itself is, above all, the religion of forgiveness. God forgives us, and His forgiveness is in Christ, His Son, Whom He sends to us, so that by sharing in His humanity we may share in His love and be truly reconciled with God. Indeed, Christianity has no other content but love. And it is primarily the renewal of that love, a return to it, a growth in it, that we seek in Great Lent, in fasting and prayer, in the entire spirit and the entire effort of that season. Thus, truly forgiveness is both the beginning of, and the proper condition for the Lenten season.

One may ask, however: Why should I perform this rite when I have no "enemies"? Why should I ask forgiveness from people who have done nothing to me, and whom I hardly know? To ask these questions, is to misunderstand the Orthodox teaching concerning forgiveness. It is true, that open enmity, personal hatred, real animosity may be absent from our life, though if we experience them, it may be easier for us to repent, for these feelings openly contradict Divine commandments. But, the Church reveals to us that there are much subtler ways of offending Divine Love. These are indifference, selfishness, lack of interest in other people, of any real concern for them -- in short, that wall which we usually erect around ourselves, thinking that by being "polite" and "friendly" we fulfill God’s commandments. The rite of forgiveness is so important precisely because it makes us realize – be it only for one minute – that our entire relationship to other men is wrong, makes us experience that encounter of one child of God with another, of one person created by God with another, makes us feel that mutual "recognition" which is so terribly lacking in our cold and dehumanized world.

On that unique evening, listening to the joyful Paschal hymns we are called to make a spiritual discovery: to taste of another mode of life and relationship with people, of life whose essence is love. We can discover that always and everywhere Christ, the Divine Love Himself, stands in the midst of us, transforming our mutual alienation into brotherhood. As l advance towards the other, as the other comes to me – we begin to realize that it is Christ Who brings us together by His love for both of us.

And because we make this discovery – and because this discovery is that of the Kingdom of God itself: the Kingdom of Peace and Love, of reconciliation with God and, in Him, with all that exists – we hear the hymns of that Feast, which once a year, "opens to us the doors of Paradise." We know why we shall fast and pray, what we shall seek during the long Lenten pilgrimage. Forgiveness Sunday: the day on which we acquire the power to make our fasting – true fasting; our effort – true effort; our reconciliation with God – true reconciliation.

Father Alexander Schmemann

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Wishing everyone a blessed Lent!

St. Nikolai Velimirovic on the world economic crisis (this is from the 1929 letter to priest K.)

I found this on facebook of all places. I am "friends" with this wonderful bishop on facebook, and he posted this a few days ago. It is written by St. Nikolai Velimirovic (who wrote Prayers by the Lake), and I am amazed at how relevant it is today. Remember, it was written in 1929.

* * * * * * *

You are asking me, man of God, about the reason and meaning of the present crisis. Who am I that you ask me about this great mystery? "Speak if you have something greater than silence," said St. Gregory the Theologian. And although I find that presently silence is higher than any word, I will, out of love for you, write what I think about this question.

"Crisis" is a Greek word, and in translation it means "judgment". In the Holy Scripture the word "judgment" is used many times. We read in the Psalms, Therefore the ungodly shall not stand in the judgment (Ps. 1:5). Later again, I will sing of mercy and judgment: unto thee, O LORD, will I sing. (Ps. 101:1). The wise king Solomon writes that the judgment will come to everyone from the Lord (Proverbs 29:26). The Savior himself said, "For the Father judges no man, but has committed all judgment unto the Son." (John 5:22). Apostol Peter writes, "For the time is come that judgment must begin at the house of God" (1 Pet. 4:17).

Replace the word "judgment" with the word "crisis" and read, "I will sing of mercy and crisis", "Crisis will come to everyone from the Lord", "The Father committed all crisis unto the Son", "For the time is come that crisis must begin at the house of God".

Previously the Europeans, when some trouble befell them, used the word "judgment" instead of the word "crisis". These days the word "judgment" is replaced with the word "crisis", a clear word with one less clear. The drought would come, people would say, "God's judgment!", flood - "God's judgment!". A war or epidemic would start, "God's judgment!", earthquakes, locust, other trials, always the same - "God's judgment!" Therefore, crisis is because of the drought, because of the flood, of the wars and epidemics. And people see the present financial, economic catastrophe as God's judgment, but they call it "crisis" rather than "judgment". So that the trouble would increase from lack of reason! Because when the clear word "judgment" was said, the reason that led to the trouble was clear, and the Judge who allowed the trouble was known, and so was the purpose for which the trouble was allowed. But after replacing the word "judgment" with the word "crisis", which is unclear for the most, no one can explain why it is, from whom, and for what. And this is the only thing in which this crisis differs from the crisis that happens from drought and flood, war or epidemic, locust or other tribulation.

You are asking about the reason of today's crisis, or God's judgment? The reason is always the same. The reason for all droughts, floods, epidemics and other troubles is the same as of today's crisis - the falling away from God. The sin of falling away from God has resulted in this crisis as well, and the Lord allowed it so as to wake people, sober them, so that they would repent and come back to him. The crisis is commensurate to sins. And truly, the Lord used modern means to teach modern people: he struck the banks, the stock exchanges, the entire financial system. He overturned the tables of money-lenders just as he once did in the temple in Jerusalem. He created an unprecedented panic between merchants and money-lenders. Stirred up, brought down, mixed up, confused, bestowed fear. And all that so that proud European and American wise men would wake up, repent, remember God. So that they who are anchored in the haven of material comfort would remember their souls, acknowledge their trespassings and bow down before God the Highest, the living God.

How long will the crisis last? Until the proud culprits acknowledge the victory of the All-Powerful. Until the people would realize that they have to translate the unclear word "crisis" into their native language and would exclaim with the repentant sigh, "God's judgment!"

Therefore you, honest Father, should also call "crisis" "God's judgment", and you will understand everything.

Greetings to you and Lord's peace!