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

from WordPress http://ift.tt/1UWrbrn
via IFTTT

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

from WordPress http://ift.tt/1rvYYNL
via IFTTT

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

from WordPress http://ift.tt/1V7I6V1
via IFTTT

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.