It seems more common, and more necessary, to modify most Protestants with one or more adjectives. For example, it is not uncommon to modify the word "Episcopal" with the words "high" or "low" or "broad" or "conservative" or some such. Likewise, it is not uncommon to modify the word "Lutheran" with "liturgical" or "confessional" or "conservative"--or the corresponding pejoratives. The same is true of (and in) many other Protestant denominations.
To be sure, there are adjectival Orthodox. However, the adjectives generally denote ethnicity (Russian, Serbian, Greek) or rite (Byzantine or Western). One rarely, if ever, modifies Orthodox with "liturgical" or "conservative." To say it another way, the adjectives do not modify the distance one is perceived to be from his own tradition or from the Fidei Depositum.
Why this observation? It was prompted by my need to modify the word "Lutheran" in the previous brief obituary; and because, now that the school year is winding down and the teaching load lessening, I have occasion to think and write about such things.
22 May 2007
Fr Gene Evans: A Brief Obituary
No doubt this news will not make much of a ripple within the Lutheran pond, and I'm certain it will have no effect outside of Lutheranism; nevertheless, it needs to be reported that Reverend Father Gene Evans has reposed.
For twenty years (1975-1995), Fr. Evans was the Pastor of Zion Evangelical-Lutheran Church of Detroit and, during much of that time, also a member of the Editorial Board of The Bride of Christ. Both the parish and the journal were of some significance among liturgical confessional Lutherans during Fr Evans' lifetime.
In the last twelve years, Fr Evans served a small mission, which he founded and which was unaffiliated with any bishop or denomination.
Fr Evans passed away on Saturday, 19 May. He is survived by his wife, Arlyss. A requiem Mass will be celebrated at Charity Lutheran Church in Detroit on Friday, 25 May.
Requiescat in Pace.
For twenty years (1975-1995), Fr. Evans was the Pastor of Zion Evangelical-Lutheran Church of Detroit and, during much of that time, also a member of the Editorial Board of The Bride of Christ. Both the parish and the journal were of some significance among liturgical confessional Lutherans during Fr Evans' lifetime.
In the last twelve years, Fr Evans served a small mission, which he founded and which was unaffiliated with any bishop or denomination.
Fr Evans passed away on Saturday, 19 May. He is survived by his wife, Arlyss. A requiem Mass will be celebrated at Charity Lutheran Church in Detroit on Friday, 25 May.
Requiescat in Pace.
20 May 2007
Sacerdos et Pontifex
On the bishop's arrival, the Priest presents him with a crucifix to be kissed; the Cantors then intone the following Antiphon:
Sacerdos et Pontifex *
et virtutum opifex
pastor bone in populo,
sic placuisti Domino.
T.P. Alleluia.
O priest and bishop, *
thou worker of all virtues,
good shepherd of thy people,
pray for us to the Lord.
Paschaltide: Alleluia.
Liber Usualis, p. 1840
Saint Ambrose Hymnal, #372
Sacerdos et Pontifex *
et virtutum opifex
pastor bone in populo,
sic placuisti Domino.
T.P. Alleluia.
O priest and bishop, *
thou worker of all virtues,
good shepherd of thy people,
pray for us to the Lord.
Paschaltide: Alleluia.
Liber Usualis, p. 1840
Saint Ambrose Hymnal, #372
What a Pleasant Surprise!
Today at Holy Incarnation, we were pleasantly surprised with a visit by His Grace, Bishop MARK. As the Bishop of Toledo & the Midwest in the Self-Ruled Antiochian Orthodox Christian Archdiocese of North America, Bishop MARK is the diocesan bishop for Holy Incarnation.When he entered at the beginning of Lauds, His Grace was greeted with the chant Sacerdos et Pontifex. The Bishop presided from the bishop's throne during Lauds and Mass. At appropriate times during the Mass, His Grace blessed the thurible and sang "Peace be with you." At the end of the Mass His Grace gave the pontifical blessing and then was once again serenaded with Sacerdos et Pontifex during the retiring procession.
Bishop MARK then joined the parish for its monthly meal, and spoke briefly with the parishioners encouraging them to remain faithful.
Ad multos annos, Bishop!
Ye Also Shall Bear Witness
An excerpt from the sermon preached today at Holy Incarnation Antiochian Orthodox Christian Church, a Western Rite Vicariate parish in the Self-Ruled Antiochian Orthodox Christian Archdiocese of North America.
The Spirit does not testify to us so that this Comfort and Love of God remains concealed within ourselves, or within this little community. For that is not Love’s way. Love has given Himself to us by His Spirit so that, through us, the Spirit might constantly testify. Listen again to Our Lord: He shall testify of me: and ye also shall bear witness.
Without a doubt, these words are spoken chiefly to the Holy Apostles, because Our Lord continues by saying because ye have been with me from the beginning. And so they are the primary witnesses. And by the Spirit this testimony and witness-bearing has been handed down to their successors, even to His Grace, Bishop MARK around whom we are today gathered. His Grace has received the grace of the Holy Spirit so that, by his life, by his character, by his preaching, by his shepherding, and by his benevolent rule in the Church, His Grace might testify and bear witness of the Love of God whose sacrifice is both our means of salvation and our life. And so we have prayed for His Grace, that he would “be in word and conversation a wholesome example to the people committed to his charge, that he with them may attain unto everlasting life.”
Yet as His Grace bears witness as the Church gathers around him, so also ought we—and all the faithful—to bear witness together in unity with His Grace. For Our Lord Jesus says ye also shall bear witness; that is, “all of you shall testify of Me.” For the Spirit is given not to one man only, but to the whole Church. And He is given, not so that one may bear witness for all, but so that all might together bear witness in the unity of the Body. As St Augustine says, “The Holy Spirit by His testimony made others testify.” Together with the Bishop, then, we are to bear witness and testify that the love of God is poured forth in our hearts, by the Holy Spirit, who is given to us.
Let us recall, however, that our testimony is not only a testimony in words; and that we testify not chiefly by what we say. Rather, the martyrs and saints have taught us that we testify chiefly by how we live—by the love we show all men, even those who are not of the household of faith. “Converting the hatred of our enemies into love” (St Augustine)—that is what the Spirit has testified to us by pointing us to Love Himself. For how did He respond? When he was reviled, [He] did not revile: when he suffered, he threatened not: but delivered himself to him that judged him unjustly.
The Spirit does not testify to us so that this Comfort and Love of God remains concealed within ourselves, or within this little community. For that is not Love’s way. Love has given Himself to us by His Spirit so that, through us, the Spirit might constantly testify. Listen again to Our Lord: He shall testify of me: and ye also shall bear witness.
Without a doubt, these words are spoken chiefly to the Holy Apostles, because Our Lord continues by saying because ye have been with me from the beginning. And so they are the primary witnesses. And by the Spirit this testimony and witness-bearing has been handed down to their successors, even to His Grace, Bishop MARK around whom we are today gathered. His Grace has received the grace of the Holy Spirit so that, by his life, by his character, by his preaching, by his shepherding, and by his benevolent rule in the Church, His Grace might testify and bear witness of the Love of God whose sacrifice is both our means of salvation and our life. And so we have prayed for His Grace, that he would “be in word and conversation a wholesome example to the people committed to his charge, that he with them may attain unto everlasting life.”
Yet as His Grace bears witness as the Church gathers around him, so also ought we—and all the faithful—to bear witness together in unity with His Grace. For Our Lord Jesus says ye also shall bear witness; that is, “all of you shall testify of Me.” For the Spirit is given not to one man only, but to the whole Church. And He is given, not so that one may bear witness for all, but so that all might together bear witness in the unity of the Body. As St Augustine says, “The Holy Spirit by His testimony made others testify.” Together with the Bishop, then, we are to bear witness and testify that the love of God is poured forth in our hearts, by the Holy Spirit, who is given to us.
Let us recall, however, that our testimony is not only a testimony in words; and that we testify not chiefly by what we say. Rather, the martyrs and saints have taught us that we testify chiefly by how we live—by the love we show all men, even those who are not of the household of faith. “Converting the hatred of our enemies into love” (St Augustine)—that is what the Spirit has testified to us by pointing us to Love Himself. For how did He respond? When he was reviled, [He] did not revile: when he suffered, he threatened not: but delivered himself to him that judged him unjustly.
13 May 2007
Describing Western Orthodox
At his blog, Ben Johnson has posted a piece that helpfully explains the difference between the Orthodox parishes that employ the Western rite and the Catholic parishes that employ the Byzantine rite. The title captures his point: "The Western Rite is Not "Reverse Uniatism."
In the midst of his explanation, Ben provides the following gem that succinctly articulates the place of the Western liturgical tradition within the Orthodox Church.
The entire post is worth your time.
In the midst of his explanation, Ben provides the following gem that succinctly articulates the place of the Western liturgical tradition within the Orthodox Church.
Western Rite Orthodox do not have a unique or different approach to theology from our Eastern Orthodox brethren. While we look with understandable affection at forefathers like Pope St. Gregory the Great, St. Ambrose of Milan, the Venerable Bede, and St. Peter Chrysologos, we also kneel at the feet of Sts. Symeon the New Theologian, Gregory Palamas, and John of Kronstadt. We differ in nothing. We are simply Orthodox Christians who worship according to an approved, Western liturgy that expresses both Orthodox theology and our Western heritage.
The entire post is worth your time.
The Problem with Impatience
Impatience often kills the holiest desire and threatens the purest prayer, because impatience doubts that the promise is true, that the Giver is good, and that the gift is worth having. But true patience, like true love, gladly and eagerly anticipates the full flowering of the petition since it knows that the Father knows best not only when to give, what at what time His gift will produce the greatest joy.
What does Our Lord say? Ye shall receive, that your joy may be full. Consider, then, that Our Father delays not to torture you or cause you to lose faith, but to increase your joy—and in doing so, He also increases your trust, your confidence, your hope, and your faith in Him.
What does Our Lord say? Ye shall receive, that your joy may be full. Consider, then, that Our Father delays not to torture you or cause you to lose faith, but to increase your joy—and in doing so, He also increases your trust, your confidence, your hope, and your faith in Him.
Ask Anything?
An excerpt from the sermon preached today at Holy Incarnation Antiochian Orthodox Christian Church.
Our Lord’s invitation to ask anything in His name leaves the field wide open. And so we are tempted to believe that we can pray for whatever we want. And when we believe this, then we are tempted to focus on our earthly desires—things or events that we’re sure will make our life smoother, easier, better.
However, to ask anything does not mean that we can ask whatever we like. St. Augustine reminds us “that nothing is to be asked of the Father in the Name of the Savior which is against the work of our salvation.” In other words, all our asking should focus not on things earthly, but things heavenly; not on meeting our selfish desires, but on meeting the needs of another; not on things that bring fleeting gratification, but on things that bring lasting, full joy; and not on things that lead to smug satisfaction, but on things that lead to humility, contrition, patience, kindness—and, above all, mercy.
Prayer, then, is true and well-pleasing when we look beyond our will, beyond the food and staples we desire, beyond the ways we’ve been hurt and the evils we endure, and instead center our heart and mind on living within the Lord’s hallowed Name, striving for His kingdom, consonant with His will, hungering for the bread He deigns to provide, forgiving with the same quickness and liberality as He has forgiven us, and avoiding all temptations while enduring patiently every evil.
So Whatsoever ye shall ask is whatsoever will help you retain the victory Our Lord has won for you, and remain in the mercy He has given you, and also attain the fullness of salvation that He has laid up for you.
Our Lord’s invitation to ask anything in His name leaves the field wide open. And so we are tempted to believe that we can pray for whatever we want. And when we believe this, then we are tempted to focus on our earthly desires—things or events that we’re sure will make our life smoother, easier, better.
However, to ask anything does not mean that we can ask whatever we like. St. Augustine reminds us “that nothing is to be asked of the Father in the Name of the Savior which is against the work of our salvation.” In other words, all our asking should focus not on things earthly, but things heavenly; not on meeting our selfish desires, but on meeting the needs of another; not on things that bring fleeting gratification, but on things that bring lasting, full joy; and not on things that lead to smug satisfaction, but on things that lead to humility, contrition, patience, kindness—and, above all, mercy.
Prayer, then, is true and well-pleasing when we look beyond our will, beyond the food and staples we desire, beyond the ways we’ve been hurt and the evils we endure, and instead center our heart and mind on living within the Lord’s hallowed Name, striving for His kingdom, consonant with His will, hungering for the bread He deigns to provide, forgiving with the same quickness and liberality as He has forgiven us, and avoiding all temptations while enduring patiently every evil.
So Whatsoever ye shall ask is whatsoever will help you retain the victory Our Lord has won for you, and remain in the mercy He has given you, and also attain the fullness of salvation that He has laid up for you.
12 May 2007
Working Out Salvation
One of my colleagues, Fr Patrick Henry Reardon, writes a weekly meditation which he calls "Pastoral Ponderings." Fr. Pat posts these on his parish's website and distributes them via email. I find them to be both thoughtful and thought-provoking.The "Pondering" for this week touches on a statement from St. Paul concerning which I was often confused. I especially appreciated the distinctions made in the opening paragraphs.
It was somewhat late in Christian history, I believe, when certain believers were made nervous by Paul's exhortation to the Philippians, "work out your own salvation with fear and trembling" (2:12). I suppose this anxiety was occasioned by the proximity of the noun "salvation" to the verb "work," a juxtaposition that might lead to heaven knows what sorts of heresies. Indeed, one suspects that the decision to translate katergazesthe as "work out," instead of the more usual meanings of the verb (such as "achieve," "accomplish," "bring about," or "be engaged in") was prompted in some measure by the same apprehension.
Anyway, commentators were quick to mention that the expression "work out" means something different from "work for." This distinction, however, though it is certainly valid (in the sense that salvation can never be earned), is also something of a distraction from what the apostle has in mind to say. Paul does not mean, "Work out the consequences of being saved." That is to say, there is nothing in the passage to suggest that this working out is the fruit of a salvation already accomplished. On the contrary, in telling the Philippians to "work out" their salvation, Paul is thinking of salvation as something ongoing, not yet achieved, still to be accomplished. Salvation remains to be . . . well, "worked out." The tense implied in the text is the future.
If you'd like to read the full meditation, visit the All Saints Orthodox Church website this coming week. And if you'd like to receive these by email, click on this link and then type "subscribe" on the subject line. You can also listen to Fr Pat's Pastoral Ponderings by podcast at Ancient Faith Radio.
06 May 2007
Patience & Trust
An excerpt from the sermon preached today at Holy Incarnation Antiochian Orthodox Christian Church.
There are two kinds of sorrow, two types of grief. One kind we bring upon ourselves, because it traces to the sins we have done and the hurt we have caused. For these offenses we should be brought to contrition, and feel sorry. We should know true sorrow and heartfelt grief for what we’ve done wrong, and for the good we’ve failed to do. And with a contrite heart and a humble spirit, we should seek mercy from God our Father and from those whom we have hurt or offended.
The other kind of sorrow, the other type of grief, is the sorrow and grief we experience when something happens to us. Sometimes we are grieved by the sins of others. We often we grieve because of loss—because someone has moved, or departed this life, or turned against us, or ignored and forgotten us. The sorrow and grief we feel in these instances is different than contrition and remorse. Instead, we feel left alone and forsaken.
The same is true when Our Lord sees that we sorrow and grieve because of what has happened to us, or because we have suffered some loss. At these times also, Our Lord is ready and willing and quick to comfort us, to soothe our troubled spirit, to calm our anxious heart, and to console us with His unending solace. This is especially true when He is the cause of our sorrow and grief; when we are heartbroken because of something He has done. For this you should always remember: Our Lord doth not afflict willingly nor grieve the children of men. Rather, when He causes grief, when His actions produce sorrow, when His plans—however mysterious—cause us to weep and lament, then there is Our Lord once more, ready to soothe our hurt and give us His comfort and peace which surpasses all human understanding.
Yet the Lord’s comfort and consolation does not always come quickly. Not because He is unwilling or unready, but because He wishes to strengthen our trust and confidence in Him; and because He desires to produce godly patience. Patience and trust—that is the way of all those who hope in the Lord. Patience and trust—that is what draws us closer to Our Lord and urges us to love Him all the more. Patience and trust—that is what our life in God is all about. For when we have patience and trust, then we have true freedom—freedom from fear, freedom from anxiety, freedom from grief and heartache. And when we have patience and trust, then we have put aside our selfish desires, and our passions are aligned to Our Lord and His will.
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