The Spirit of Truth: Tradition and traditions

“Lord Jesus Christ our God, You have bestowed Your peace on humankind, and the gift of the Holy Spirit, to be with us even in thus life as a perpetual inheritance to believers never to be taken away. On this day You have sent this grace upon Your disciples and Apostles in a way more manifest, giving utterance to their lips by means of fiery tongues, so that every human race, hearing in our own language received the knowledge of God, and, illumined by the light of the Spirit, emerged from error as from darkness.”*

Tradition, in an Orthodox context, is not a static set of dogmatic precepts or uniform practices of the liturgical ritual of the Church; rather, it is the continuous transfiguration (θέωσις) of the people of God through life in the Holy Spirit. The Orthodox Church differentiates Tradition with a capital “T,” which encompasses the unchanging doctrinal Truths (δόξης) of the Apostolic Faith; whereas, traditions with a small “t,” as being the written or unwritten mutable contextual practices (πράξεις) of extant Christian life.

The Church throughout the centuries has affirmed the doctrines embodied and expressed in the Gospel of Christ, the Nicene Creed and the Seven Ecumenical Councils as the integral and indispensable part of Holy Tradition necessary for salvation. St. John Chrysostom writes:

“Therefore we must consider the Tradition of the Church trustworthy. It is Tradition, seek no more” (Homily on Second Letter to Thessalonians).

In contrast, tradition embraces God’s evolving and unfolding progressive revelation to humanity of the cosmos, manifested in the Church’s prayer, guidelines, liturgical customs, and totality of the Christian way of life at a given point in history.

Considerable tension in present-day Orthodoxy often centers on the expressions of its current moral tradition. Many erroneously regard and vehemently defend an antiquated moral code as an uninterrupted and immutable apostolic “Tradition” of the Church, expounding a moral orthodoxy at the expense of rational scientific discovery and pastoral compassion (οικονόμια). This “orthodoxy-without-compassion” approach sets out staid moral demands, intolerant of any consideration for reform or deviation from antiquated ideals and flawed precepts. This fundamentalist approach contends that Orthodox believers who do not fully accept and follow antiquated moral codes have one of two choices: (1) repent and align one’s life to these irrelevant moral ideals; or, (2) leave the Church, i.e. “become Episcopalian.” This position is notable for its harshness, cold judgment, lack of empathy and is fundamentally flawed. It assumes the worst about human motivations and exhibits a basic lack of charity.

Reform of the Church’s moral tradition does not necessitate a full-swing to the other end of the spectrum, what one might call a “compassion-without-orthodoxy” approach. Orthodoxy and reform can be compatible! Authentic Orthodoxy offers a more coherent vision with its extensive experience in holding principles and situations, idealism and imperfection, orthodoxy and compassion together. While rejecting the “shape up or ship out” view, it does not necessitate an unqualified rejection of a moral code.

The example of Christ sets the tone for all compassionate ministry. In His teaching and ministry, Christ combined uncompromising moral requirements with great compassion and care for those who struggled. Jesus warned the law-givers of his time:

“Woe to you experts in the law, because you load people down with burdens they can hardly carry, and you yourselves will not lift one finger to help them” (Lk.11:46 NIV).

The Church that claims to authentically continue Christ’s ministry must act in the same manner. It both preaches the immutable gospel ideals embodied in its moral tradition, and offers love and support to those who for one reason or another do not measure up to the high ideals. The Orthodox moral theologian or pastor acts improperly when one’s teaching or preaching leads people to walk away from the Church feeling rejected, abandoned or defeated. A pastor must preach and teach in a manner that establishes genuine bonds of compassion and care.

The use of the word “reform” within an Orthodox ethos unnecessarily evokes a plethora of varied, and often, intense emotions. Authentic reform of Orthodox moral teaching affirms the theological dogmas of the Gospel and Nicene Creed in harmony with its original intent. Were compassion and orthodoxy held in complementary relationship in teaching, preaching and pastoral practice, the official moral tradition of the Church would be more credible and the faithful would have less difficulty living with it. There would be less polarization in faith communities and the world of Orthodox morality would be less painful, bitter, and divided, prioritizing love over law. Such an approach is committed to generous forgiveness, respect for individual situations and the need to include all sincere believers in the life of the Church.

In genuine Orthodox Christianity, tradition is not a dead collection of rules and practices of the past. It is, rather, the ever-evolving history of salvation of life in the Holy Spirit, who illumines all persons with the divine grace of the All-blessed Trinity. Both the “orthodoxy-without-compassion” and the “compassion-without-orthodoxy” approaches are inadequate expressions of the Church’s moral tradition.

*Kneeling Prayer of Pentecost

The Spirit of Truth: Tradition and traditions

“Lord Jesus Christ our God, You have bestowed Your peace on humankind, and the gift of the Holy Spirit, to be with us even in thus life as a perpetual inheritance to believers never to be taken away. On this day You have sent this grace upon Your disciples and Apostles in a way more manifest, giving utterance to their lips by means of fiery tongues, so that every human race, hearing in our own language received the knowledge of God, and, illumined by the light of the Spirit, emerged from error as from darkness.”*

Tradition, in an Orthodox context, is not a static set of dogmatic precepts or uniform practices of the liturgical ritual of the Church; rather, it is the continuous transfiguration (θέωσις) of the people of God through life in the Holy Spirit. The Orthodox Church differentiates Tradition with a capital “T,” which encompasses the unchanging doctrinal Truths (δόξης) of the Apostolic Faith; whereas, traditions with a small “t,” as being the written or unwritten mutable contextual practices (πράξεις) of extant Christian life.

The Church throughout the centuries has affirmed the doctrines embodied and expressed in the Gospel of Christ, the Nicene Creed and the Seven Ecumenical Councils as the integral and indispensable part of Holy Tradition necessary for salvation. St. John Chrysostom writes:

“Therefore we must consider the Tradition of the Church trustworthy. It is Tradition, seek no more” (Homily on Second Letter to Thessalonians).

In contrast, tradition embraces God’s evolving and unfolding progressive revelation to humanity of the cosmos, manifested in the Church’s prayer, guidelines, liturgical customs, and totality of the Christian way of life at a given point in history.

Considerable tension in present-day Orthodoxy often centers on the expressions of its current moral tradition. Many erroneously regard and vehemently defend an antiquated moral code as an uninterrupted and immutable apostolic “Tradition” of the Church, expounding a moral orthodoxy at the expense of rational scientific discovery and pastoral compassion (οικονόμια). This “orthodoxy-without-compassion” approach sets out staid moral demands, intolerant of any consideration for reform or deviation from antiquated ideals and flawed precepts. This fundamentalist approach contends that Orthodox believers who do not fully accept and follow antiquated moral codes have one of two choices: (1) repent and align one’s life to these irrelevant moral ideals; or, (2) leave the Church, i.e. “become Episcopalian.” This position is notable for its harshness, cold judgment, lack of empathy and is fundamentally flawed. It assumes the worst about human motivations and exhibits a basic lack of charity.

Reform of the Church’s moral tradition does not necessitate a full-swing to the other end of the spectrum, what one might call a “compassion-without-orthodoxy” approach. Orthodoxy and reform can be compatible! Authentic Orthodoxy offers a more coherent vision with its extensive experience in holding principles and situations, idealism and imperfection, orthodoxy and compassion together. While rejecting the “shape up or ship out” view, it does not necessitate an unqualified rejection of a moral code.

The example of Christ sets the tone for all compassionate ministry. In His teaching and ministry, Christ combined uncompromising moral requirements with great compassion and care for those who struggled. Jesus warned the law-givers of his time:

“Woe to you experts in the law, because you load people down with burdens they can hardly carry, and you yourselves will not lift one finger to help them” (Lk.11:46 NIV).

The Church that claims to authentically continue Christ’s ministry must act in the same manner. It both preaches the immutable gospel ideals embodied in its moral tradition, and offers love and support to those who for one reason or another do not measure up to the high ideals. The Orthodox moral theologian or pastor acts improperly when one’s teaching or preaching leads people to walk away from the Church feeling rejected, abandoned or defeated. A pastor must preach and teach in a manner that establishes genuine bonds of compassion and care.

The use of the word “reform” within an Orthodox ethos unnecessarily evokes a plethora of varied, and often, intense emotions. Authentic reform of Orthodox moral teaching affirms the theological dogmas of the Gospel and Nicene Creed in harmony with its original intent. Were compassion and orthodoxy held in complementary relationship in teaching, preaching and pastoral practice, the official moral tradition of the Church would be more credible and the faithful would have less difficulty living with it. There would be less polarization in faith communities and the world of Orthodox morality would be less painful, bitter, and divided, prioritizing love over law. Such an approach is committed to generous forgiveness, respect for individual situations and the need to include all sincere believers in the life of the Church.

In genuine Orthodox Christianity, tradition is not a dead collection of rules and practices of the past. It is, rather, the ever-evolving history of salvation of life in the Holy Spirit, who illumines all persons with the divine grace of the All-blessed Trinity. Both the “orthodoxy-without-compassion” and the “compassion-without-orthodoxy” approaches are inadequate expressions of the Church’s moral tradition.

*Kneeling Prayer of Pentecost

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The Great Council: Healing of Memories

… that there be no discord in the body, but that the members may have the same care for one another. If one member suffers, all suffer together” (I Cor 12: 25-26).

The Great Holy Council of Orthodoxy: it is not ended or even begun as envisaged, but instead its full promise has been blocked because of an inability to overcome longstanding conflicts and largely invented memories by which some Orthodox construct present identities to gain advantage over others.

The Great Council: Healing of Memories

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The Great Council: Healing of Memories

… that there be no discord in the body, but that the members may have the same care for one another. If one member suffers, all suffer together” (I Cor 12: 25-26).

The Great Holy Council of Orthodoxy: it is not ended or even begun as envisaged, but instead its full promise has been blocked because of an inability to overcome longstanding conflicts and largely invented memories by which some Orthodox construct present identities to gain advantage over others.

The Great Council: Healing of Memories

Father’s Day Wish List

To my children,

What is the best Father’s Day gift that you can give me?  Inculcate and live by the following wisdom:

• You are rich when you’re content with a life full of things that money can’t buy.
• You’ve arrived at wealth when you’re happy with a life that has a wealth of things that money can’t buy.
• Don’t ever confuse these two things: how you make a living and how you make a life.
• No one is really good at their work — if their work is all they are.
• Get a life — and the only way to really get a life — is by giving away the one you have.
• The richest life is always found in the humblest place.
• It’s not what you do every now & then, but what you do everyday that changes everything.
• Daily disciplines are doors to full freedom.
• Seek out people to love and let them love you and you love them.
• Love is not a leisurely pastime — love is giving your time to surely suffer.
• And it’s the art of loving that will be the one great work of your life.
• Love redemption enough in your own life that you love redemption enough for everyone.
• Doing well in life is simple as seeing God is good — and liberally sharing God’s goodness.

Love, Papa

Father’s Day Wish List

To my children,

What is the best Father’s Day gift that you can give me?  Inculcate and live by the following wisdom:

• You are rich when you’re content with a life full of things that money can’t buy.
• You’ve arrived at wealth when you’re happy with a life that has a wealth of things that money can’t buy.
• Don’t ever confuse these two things: how you make a living and how you make a life.
• No one is really good at their work — if their work is all they are.
• Get a life — and the only way to really get a life — is by giving away the one you have.
• The richest life is always found in the humblest place.
• It’s not what you do every now & then, but what you do everyday that changes everything.
• Daily disciplines are doors to full freedom.
• Seek out people to love and let them love you and you love them.
• Love is not a leisurely pastime — love is giving your time to surely suffer.
• And it’s the art of loving that will be the one great work of your life.
• Love redemption enough in your own life that you love redemption enough for everyone.
• Doing well in life is simple as seeing God is good — and liberally sharing God’s goodness.

Love, Papa

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Rusaliya: Green Saturday of Pentecost

During my youth, I periodically travelled to Lemko Park in Monroe, New York with my Godparents to celebrate the Feast of “Rusaliya” (Pentecost). The Bishop assigned to St. Nicholas Patriarchal Russian Orthodox Cathedral in Manhattan would celebrate the Liturgy in the outdoor chapel. Afterwards the faithful were invited to a festive trapeza followed by Carpatho-Rusyn Lemko music and dancing.

The ancient Slavic cults involved Mother Earth, the forests, the trees, the grasses, the flowers and the waters and the propitiation of the spirits which inhabited them. One cult believed to have been derived from ancient Greek and Roman sources, called RUSALIYA in the Slavic languages. The spirits associated with this cult are called RUSALKI which in Christian times were considered the souls of children and others who died unbaptized, or who drowned or who committed suicide or were executed. Such spirits dwelt variously in the forests or the waters and could be benevolent or harmful depending on mood.

The Rusalki were believed to be at their most dangerous during the Green Week (Russian: русальная неделя), and were supposed to have left their watery depths in order to swing on branches of birch and willow trees at night.Peasant women sometimes hung offerings to appease them. A cross, a magic circle, incense, garlic, wormwood, a pin or poker and verbal charms were used to render the rusalki harmless. Swimming was strictly forbidden, lest mermaids would drag the swimmer down to the river floor.

The conversion of the Eastern Slavs by St. Vladimir the Great in 988 AD did not result in the Slavs’ abandonment of the old beliefs in exchange for the teachings of the new religion. The hierarchs of the Church soon realized that real conversion was more than a matter of simple baptism; rather it was an arduous task requiring generations, if not centuries.

Green Saturday (Zelena Subota) is the Saturday of Remembrance of the Dead immediately preceding Pentecost Sunday. On this day the faithful visit and decorate the graves of their ancestors and pray for the repose of their souls and their release from their sins. In memory of the dead, flowers, wreaths and green branches, all representing life and the liberation from death (resurrection) are used not only at the grave sites but also to decorate the homes and churches. This is the origin of our custom of decorating the churches on Pentecost with green branches.

Green Sunday, also Pentecost and Holy Trinity (P’yatidesyatnitsya and Nediliya Svyatoi Troitsi) are the combined feastdays of the Holy Spirit and the Holy Trinity. Interestingly, the iconography of the day refers only to the descent of the Holy Spirit in form of tongues of fire on the heads of the Apostles. Neither the iconography nor the liturgy of the day contain any special reference to the Holy Trinity. In the Western Roman Church the vestments of Pentecost are red as tongues of fire, while those of the priests and deacons of the Eastern Church of Byzantine/Slavonic liturgical tradition are green in acknowledgement of the overwhelming preoccupation of the Eastern Slavs with life, their lives, the success of crops and the wellbeing of livestock, and by extension, the lives and resurrection of those who had passed on before them.

Thus, when we decorate our churches on Pentecost, Trinity Sunday or Green Sunday with green branches of trees and shrubs, we acknowledge the beliefs and customs of the Slavs who infused into the religion of Byzantium new meanings to edify and enlighten our minds and to beautify our rites. Green is the color of spring and summer, the color of life, and life is an attribute of the Holy Spirit, “the Lord and giver of Life” who animates us all.

Rusaliya: Green Saturday of Pentecost

During my youth, I periodically travelled to Lemko Park in Monroe, New York with my Godparents to celebrate the Feast of “Rusaliya” (Pentecost). The Bishop assigned to St. Nicholas Patriarchal Russian Orthodox Cathedral in Manhattan would celebrate the Liturgy in the outdoor chapel. Afterwards the faithful were invited to a festive trapeza followed by Carpatho-Rusyn Lemko music and dancing.

The ancient Slavic cults involved Mother Earth, the forests, the trees, the grasses, the flowers and the waters and the propitiation of the spirits which inhabited them. One cult believed to have been derived from ancient Greek and Roman sources, called RUSALIYA in the Slavic languages. The spirits associated with this cult are called RUSALKI which in Christian times were considered the souls of children and others who died unbaptized, or who drowned or who committed suicide or were executed. Such spirits dwelt variously in the forests or the waters and could be benevolent or harmful depending on mood.

The Rusalki were believed to be at their most dangerous during the Green Week (Russian: русальная неделя), and were supposed to have left their watery depths in order to swing on branches of birch and willow trees at night.Peasant women sometimes hung offerings to appease them. A cross, a magic circle, incense, garlic, wormwood, a pin or poker and verbal charms were used to render the rusalki harmless. Swimming was strictly forbidden, lest mermaids would drag the swimmer down to the river floor.

The conversion of the Eastern Slavs by St. Vladimir the Great in 988 AD did not result in the Slavs’ abandonment of the old beliefs in exchange for the teachings of the new religion. The hierarchs of the Church soon realized that real conversion was more than a matter of simple baptism; rather it was an arduous task requiring generations, if not centuries.

Green Saturday (Zelena Subota) is the Saturday of Remembrance of the Dead immediately preceding Pentecost Sunday. On this day the faithful visit and decorate the graves of their ancestors and pray for the repose of their souls and their release from their sins. In memory of the dead, flowers, wreaths and green branches, all representing life and the liberation from death (resurrection) are used not only at the grave sites but also to decorate the homes and churches. This is the origin of our custom of decorating the churches on Pentecost with green branches.

Green Sunday, also Pentecost and Holy Trinity (P’yatidesyatnitsya and Nediliya Svyatoi Troitsi) are the combined feastdays of the Holy Spirit and the Holy Trinity. Interestingly, the iconography of the day refers only to the descent of the Holy Spirit in form of tongues of fire on the heads of the Apostles. Neither the iconography nor the liturgy of the day contain any special reference to the Holy Trinity. In the Western Roman Church the vestments of Pentecost are red as tongues of fire, while those of the priests and deacons of the Eastern Church of Byzantine/Slavonic liturgical tradition are green in acknowledgement of the overwhelming preoccupation of the Eastern Slavs with life, their lives, the success of crops and the wellbeing of livestock, and by extension, the lives and resurrection of those who had passed on before them.

Thus, when we decorate our churches on Pentecost, Trinity Sunday or Green Sunday with green branches of trees and shrubs, we acknowledge the beliefs and customs of the Slavs who infused into the religion of Byzantium new meanings to edify and enlighten our minds and to beautify our rites. Green is the color of spring and summer, the color of life, and life is an attribute of the Holy Spirit, “the Lord and giver of Life” who animates us all.

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Pentecost: The Descent of the Holy Spirit

Fifty days after the Resurrection…

“when the day of Pentecost had come, they were all together in one place. And suddenly there came from heaven a noise like a violent, rushing wind, and it filled the whole house where they were sitting. And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance” (Acts 2:1-4).

And what were the results of this wondrous outpouring?  Listen to the words of Holy Scripture:

“And when this sound occurred, the multitude came together, and were bewildered, because they were each one hearing them speak in his own language. And they began to be amazed, and to marvel, saying, ‘Why, are not all these who are speaking Galileans? And how is it that we each hear them in our own language to which we were born? — we hear them in our own tongues speaking of the mighty deeds of God.’ And they continued in amazement and great perplexity, saying to one another, ‘What does this mean?’” (Acts 2:6-8,11,12).

Moreover, Peter, who just fifty days ago had denied Christ, now hails Him publicly as Savior and Lord:

“Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ … Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 2:36, 4:12).

The Holy Spirit renews and regenerates humanity. The Holy Spirit brings new feelings, new senses, in order that a person might see and hear all the more clearly the wonderful and pleasant tidings of the Gospel — God’s good news for fallen humanity. The Holy Spirit enables a person to continue to live in the world, yet without being part of this world. The grace of the Holy Spirit led the Apostles, confessors, fathers, mothers, preachers, righteous, and the cloud of martyrs to disregard suffering and affliction and persecution, and even the loss of their own lives, for the glory of Christ.

May the Holy Spirit of God direct and enlighten our lives as those of the Apostles and martyrs over the centuries.  Amen!

Pentecost: The Descent of the Holy Spirit

Fifty days after the Resurrection…

“when the day of Pentecost had come, they were all together in one place. And suddenly there came from heaven a noise like a violent, rushing wind, and it filled the whole house where they were sitting. And there appeared to them tongues as of fire distributing themselves, and they rested on each one of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit was giving them utterance” (Acts 2:1-4).

And what were the results of this wondrous outpouring?  Listen to the words of Holy Scripture:

“And when this sound occurred, the multitude came together, and were bewildered, because they were each one hearing them speak in his own language. And they began to be amazed, and to marvel, saying, ‘Why, are not all these who are speaking Galileans? And how is it that we each hear them in our own language to which we were born? — we hear them in our own tongues speaking of the mighty deeds of God.’ And they continued in amazement and great perplexity, saying to one another, ‘What does this mean?’” (Acts 2:6-8,11,12).

Moreover, Peter, who just fifty days ago had denied Christ, now hails Him publicly as Savior and Lord:

“Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ … Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved” (Acts 2:36, 4:12).

The Holy Spirit renews and regenerates humanity. The Holy Spirit brings new feelings, new senses, in order that a person might see and hear all the more clearly the wonderful and pleasant tidings of the Gospel — God’s good news for fallen humanity. The Holy Spirit enables a person to continue to live in the world, yet without being part of this world. The grace of the Holy Spirit led the Apostles, confessors, fathers, mothers, preachers, righteous, and the cloud of martyrs to disregard suffering and affliction and persecution, and even the loss of their own lives, for the glory of Christ.

May the Holy Spirit of God direct and enlighten our lives as those of the Apostles and martyrs over the centuries.  Amen!

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The Bishop in History and Tradition

“The received Tradition of the Church includes the ability to change practices to meet current needs.” – Fr. Ted Bobosh

“The saying is sure: If any one aspires to the office of bishop, he desires a noble task. Now a bishop must be above reproach, the husband of one wife, temperate, sensible, dignified, hospitable, an apt teacher, no drunkard, not violent but gentle, not quarrelsome, and no lover of money. He must manage his own […]

via The Bishop in History and Tradition — Fr. Ted’s Blog

The Bishop in History and Tradition

“The received Tradition of the Church includes the ability to change practices to meet current needs.” – Fr. Ted Bobosh

“The saying is sure: If any one aspires to the office of bishop, he desires a noble task. Now a bishop must be above reproach, the husband of one wife, temperate, sensible, dignified, hospitable, an apt teacher, no drunkard, not violent but gentle, not quarrelsome, and no lover of money. He must manage his own […]

via The Bishop in History and Tradition — Fr. Ted’s Blog

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Life-Bearing Love: A Too Risky Vision

by Maria McDowell The upcoming Great Council, decades in the making, is an opportunity for Orthodoxy to present to the world a vision of the fruitfulness of love ripened through relationships in wh…

Source: Life-Bearing Love: A Too Risky Vision

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Statement of Religious Institute

June 12, 2016—Our hearts break for the victims of the shooting at “Latin Night” at the Pulse gay nightclub in Orlando, Florida on the morning of June 12, 2016, and for their families and friends. We stand in solidarity with the lesbian, gay, bisexual, transgender, and queer community in Orlando and with all who are affected by this horrific act of violence. Sadly, this act is part of a larger culture of hostility toward lesbian, gay, bisexual, transgender, and queer people whose lives are under attack every day in this country and throughout the world.

Our religious traditions teach us to love one another. It is a testament to the best of humanity that there is already an outpouring of support for the wounded and the dead. It is a testament to the brokenness of humanity that these deaths happened at all. Let us not contribute to that brokenness by scapegoating the religious tradition of Islam.

Our religious traditions also teach us to work for justice. We must not accept violence as an unchangeable fact of life. We must not accept homophobia as an unchangeable fact of life. We must not accept the persecution of LGBTQ people as an unchangeable fact of life. As people of faith, we must continue to work to change our culture of fear and hate to one of love and understanding.

During this month of LGBTQ Pride, let us remember that our movement was forever transformed when transgender, gay, lesbian, and bisexual people at a nightclub chose to resist the violence directed at them. Let us celebrate the resilience and strength of God’s queer children. Let us hold the dead in our hearts and in our prayers. And let us continue to actively work for a world where all people can live authentically in safety.

Reflecting on the shooting, Marie Alford-Harkey, president and CEO of the Religious Institute said, “I still remember what it felt like the first time I went to a “gay” bar. All my life, I had struggled to fit in. After I came out in the mid-90’s, friends took me to Railroad in Detroit, which mostly catered to the lesbian community. The feeling of sanctuary I had walking into that place was nothing short of holy. I felt safe, empowered, and free. The fact that my queer siblings were murdered in just such a place on Sunday makes me weep.

“In this time of tragedy it is imperative for people of faith to assure the LGBTQ community, the Latinx community, and the Muslim community that we stand with them in solidarity. May our faith unite us in care for one another.”

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Statement by the National Council of Churches

Statement by the National Council of Churches in the wake of the worst mass shooting in US History

The National Council of the Churches of Christ in the USA was shocked and saddened by news of the largest mass shooting in our country’s history. We deplore gun violence, hate crimes, and terrorism in all their manifestations.

All of these forms of violence insidiously came together in this incident — a lone shooter using an assault weapon and professing his affinity with ISIS targeted the LGBTQ community — which resulted in the death of 49 people and the injury of 53 more. We mourn the dead, stand with the survivors, and grieve with the victims’ families. We also pray for a speedy recovery of the wounded, for the healing of the Orlando community, and for the well being of our country after this assault on our cherished values.

It is not lost on us that the shooter was a Muslim, and some may wrongly seek to label Muslims as violent people generally. Apparently known not to be particularly religious, reports indicate that he was both mentally unstable and swayed by the kind of hate that is antithetical to genuine faith. Indeed, no person of faith can carry out such an act of violence and claim authentically to do so in the name of their faith. Our Muslim friends share this same conviction.

We are grateful for the heroic efforts of police and other first responders that saved lives. And we reiterate our call for sensible gun control laws that, among other limitations, will keep military-grade weapons out of the hands of private citizens.

While this shooting specifically targeted the LGBTQ community, it also targeted our entire society, which boldly affirms that people with different beliefs, perspectives, and backgrounds can come together to build a strong and vibrant nation. When the inability to deal with difference yields to violence, it is not only a step backward in terms of civilized social engagement, it reveals the difference between the values we promote and the ideology promoted by those who seek to destroy. We therefore join together with our neighbors across the country to affirm and reaffirm yet again all that we hold dear.

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Love Is Love

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Hatred: The Devil’s Poison

Does It Really Matter What We Believe?

On the seventh Sunday of Pascha, the Orthodox Church commemorates The Holy God-bearing Fathers of the First Ecumenical Council, a feast which has been celebrated from ancient times. 

Historically it seems that when external persecutions of the Church subside, heresies and false teachings arise within the Church itself. So on this day when we commemorate the First Ecumenical Council of the Church which took place in 325 A.D., we ask ourselves: 

“Does it really make any difference what we believe?”

In consideration of this question, I suggest five key scriptural passages:

“Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Matthew 28:19-20 NIV).

How many things could be left out and still fulfill this command? Would fifty-percent or seventy-five percent or even ninety percent qualify for everything? The words of our Lord to His followers clearly commanded the Church was to teach and observe one hundred percent of Christ’s apostolic doctrine.

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only the one who does the will of my Father who is in heaven” (Matthew 7:21 NIV).

Claiming allegiance is insufficient. Saying is no substitute for obeying. How much of God’s truth can be compromised or rejected and still meet the standard of doing the Father’s will?

“To the Jews who had believed him, Jesus said, ‘If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free’” (John 8:31-32 NIV).

Since only the truth sets free, how much error can be mixed with truth before it ceases to be the truth? Can we change any of the doctrines of the apostolic Faith? Let us recall that the devil added only one word to God’s original command in Genesis 3:3–4, but it ruined Eve. Rat poison is deadly although it is ninety-nine percent wheat and only one percent poison.

“I am astonished that you are so quickly deserting the one who called you to live in the grace of Christ and are turning to a different gospel—which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse!” (Galatians 1:6-8 NIV).

Different gospels bring a curse. The fullness of truth delivered to the apostles and preserved in the doctrinal teachings of Christ’s Church is grace-filled and salvific; false teachings or false gospels are not.

“I warn everyone who hears the words of the prophecy of this scroll: If anyone adds anything to them, God will add to that person the plagues described in this scroll. And if anyone takes words away from this scroll of prophecy, God will take away from that person any share in the tree of life and in the Holy City, which are described in this scroll” (Revelation 22:18-19 NIV).

In light of this, should we accept any new doctrines or omission of any doctrines that contradict the apostolic teachings of the original Church? Is it safe to change, add or omit what has consistently been taught throughout the centuries by the Church established by Christ?

Throughout history, the Church has passed through difficult struggles against the enemy of our salvation. During times of persecution, holy women and men have endured great hardships and suffered immeasurably to preserve the truths of the apostolic faith. Many have paid the ultimate sacrifice to preserve the purity of faith, dying as martyrs rather than compromising truth. Such sacrifices have been particularly witnessed during the Roman persecutions during the first three centuries of the Church, during the communist persecutions in the twentieth century, and during the persecutions in our own day, especially now being witnessed in the Middle East.

And so, we return to the importance of today’s Commemoration of the First Ecumenical Council of the Church in 325 A.D., where 318 bishops representing the early Church from various lands gathered together at Nicea. Among the assembled bishops were many confessors who had suffered during the persecutions and who bore the marks of torture upon their bodies. The emperor Constantine presided over the sessions of the Council. In his speech, responding to the welcome by Bishop Eusebius of Caesarea, he said:

“God has helped me cast down the impious might of the persecutors, but more distressful for me than any blood spilled in battle is for a soldier, is the internal strife in the Church of God, for it is more ruinous.”

In the Nicean Creed, the holy Fathers set forth and confirmed the apostolic teachings regarding Christ’s divine nature. After resolving this chief dogmatic question, the Council also issued twelve canons on questions of ecclesiastical administration and discipline. Also decided was the manner by which the date for celebrating Holy Pascha, the Lord’s Resurrection, was to be determined.

Based upon the foregoing, I think it is safe to conclude that it really does make a difference what we believe!

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10 Tips for Recovering From Major Disappointments in Life*

Sometimes life throws curves at us that take the wind from our sail. If we aren’t careful we can allow the injury to haunt us for life; never regaining what we have lost.

Have you lost a job recently? If you’re not careful, you will falsely assume that you could never get as good of a job again.

Have you had a business failure? If you’re not careful, you’ll keep yourself from ever taking a ride again.

Did you suffer from divorce? If you’re not careful, you’ll believe you can never recover or receive God’s grace.

Did your spouse have an affair? If you’re not careful, you’ll never risk intimate love again.

The Devil loves when you doubt yourself.

What steps should you take to get back on track and succeed again after a major disappointment?

Here are 10 tips to consider during the recovery process:

• Reconnect with God. This is always a wise idea, but it becomes a necessity at times like this. Times of disappointment can cause us to emotionally pull away from God. Our faith may still be intact, but our daily trust waivers. We may know God is able, but we have a harder time trusting Him to do what needs to be done. Evaluate your life. Use this time to reevaluate the decisions you have made in life and what got you in the situation you are in today. Are there changes that you need to make? If so, be willing to change. If you did nothing wrong in this case, release yourself from responsibility.
• Create some new dreams. Don’t allow past mistakes to keep you from discovering your passions in life. Keep those creative forces going in your mind so you’ll be ready when the next big opportunity comes along. Give yourself permission to believe the impossible. God does.
• Call in the advisors. Others can usually see things we cannot see. They approach our life from a different perspective. Give someone you trust, who has your best interest at heart, access to the painful part of your life…and the freedom to speak into your life.
• Don’t take your pain and anger out on others. It doesn’t make things better (usually worse) to hurt others because you are hurting. Innocent people shouldn’t be subjected to the wrath of your pain.
• Take a break. Don’t expect to recover immediately. Your situation and the emotions and struggles because of them probably didn’t start overnight and they will not end overnight. Give yourself time to heal.
• When it’s time, be willing to risk again. Yes, you may get hurt again, but just as life is full of disappointments, it’s also full of joy and discovery. Remember that everyone is not the same and every situation is different. Don’t hold your past experiences against others who weren’t even there or against a future that hasn’t come.
• Don’t let failure or disappointment define you. Be defined by God’s love for you and His plan for your life.
• Do something. Rest yes, but at some point, just do something to stay busy and occupy your mind. It’s true that the “idle mind is the devil’s workshop.” If you lost your job, find somewhere to volunteer until you find another job. If you lost a relationship, find non-sexual relationships through church or civic activities to keep from being alone. If nothing else, start journaling as a way to release your thoughts. Do something.
• Get back in the game. Choose your next steps carefully and don’t keep repeating the same mistakes, but at some point it will be time to enjoy life again. Life was not meant to be lived on the sidelines.

What steps do you have for recovering from disappointment?

*By Ron Edmonson

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