In the first qolo of Thursday evening prayer, we sing:
The Ninevites trembled at the voice of Jonah, the son of Mattai, and took refuge in penitence by watching, fasting and prayer; and by tears and groans the sentence of judgment pronounced by Jonah concerning the destruction of Nineveh was annulled. Blessed be the Compassionate one who turned them from evil to good.
The three-day fast commemorates the three days Jonah spent in the belly of the fish and also the repentance of the city of Nineveh. Jonah runs away from God and from the mission that was entrusted to him. Jonah was cast into the sea and in the belly of the whale Jonah cries out to God. Jonah proclaims his message: “in 40 days Nineveh will be overthrown.” The people fast and pray. The king also prays and commands the whole city to call on God in the hopes that God would relent and withdraw his anger. God withholds his judgment due to their repentance and prayers. The Three Day Fast is in a way our preparation for the Great Lent. St. Jerome writes: “Fasting is not merely a perfect virtue: it is the foundation of all the other virtues; it is sanctification, purity, and prudence, – virtues without which no one can see God.”
The origins of the Nineveh Fast in the Syrian Orthodox Church can be traced back to the fourth century AD. This can be inferred from the memres and hymns of St. Ephrem, the Syrian. Initially the fast was for six days, but now it is only for three days starting on the third Monday before the Great Lent. The 3 days Fast had been neglected through the ages. Mar Dionysius Bar Salibi states that Mar Marutha of Tikrit was the one who enjoined it on the Church of the East first in the region of Nineveh. Armenians embraced this practice of the Syrians calling it (Sorep Sarkis). The Copts did the same during the time of Patriarch Anba Eprem, the Syrian.
Historically, this fast is one of the most rigorously observed fasts in the Church. The faithful traditionally refrain from food and drink for three consecutive days, from Monday till Wednesday. Some observe the fast by refraining from food and drink from morning till sunset during the three days. The church exhorts her faithful to at least refrain from meat, fish and dairy products during the period of fasting. The faithful are urged to go to church after this fast and receive the Holy Qurbono.
In the Old Testament, preparation for a special holy occasion included fasting and prayer. The New Testament often mentions fasting. Fasting is clearly not optional inasmuch as Jesus Christ said, regarding fasting “When you fast” (Matt. 6:16), rather than “If you fast.” Fasting is the change of every part of our life, because the sacrifice of the fast is not the abstinence but the distancing from sins. Fasting is an essential aspect of practicing the Orthodox life. You cannot be Orthodox and not fast. Unfortunately, many in the Church today do not participate in this grace-bestowing practice.
St. John Chrysostom says: “Fasting purifies the mind, calms the senses, subjects the flesh to the spirit, renders the heart humble and contrite, disperses the clouds of concupiscence, extinguishes the heat of passion, and lights up the fire of chastity.”
Fasting in the Orthodox Church has two aspects: physical and spiritual. The first one implies abstinence from food, such as dairy products, eggs, fish and all kinds of meat. Spiritual fasting consists in abstinence from evil thoughts, desires, and deeds. The main purpose of fasting is to gain mastery over oneself and to conquer the passions of the flesh. It is to liberate oneself from dependence on the things of this world in order to concentrate on the things of the Kingdom of God. It is to give power to the soul so that it would not yield to temptation and sin.
Basil the great reminds us, “As much as you subtract from the body, so much will you add to the strength of the soul. True fasting lies is rejecting evil, holding one's tongue, suppressing one's hatred, and banishing one's lust, evil words, lying, and betrayal of vows.”
God has forgiven us for running from Him and God has snatched us from death, and He has rescued us from what we deserve. May this Fast enable us to turn to God and experience His abundant grace, compassion and loving kindness. May this Fast truly prepare us for the Great Lent that will dawn upon us in a few weeks.
Mawdainan lokh moryo alohan, wyateeroeeth mqableenan tayboothokh dalwothan wethraham ‘layn. (We thank You, O Lord our God, and are grateful for Your grace toward us, and have mercy upon us).
Tuesday, January 26, 2010
Wednesday, January 6, 2010
THEOPHANY – DENHO DA’TLITHOYUTHO
The Feast of Theophany is a celebration of an historic event, the Baptism of Christ, celebrated each year on January 6. The Feast commemorates the divine revelation of the Holy Trinity. At the Baptism of Christ, all three Persons of the Holy Trinity—Father, Son, and Holy Spirit—were made manifest. Thus, the name of the Feast is Epiphany, meaning manifestation, or Theophany, meaning manifestation of God.
The Biblical story of the Baptism of Christ is recorded in all four of the Gospels: Matthew 3, Mark 1:1-9, Luke 3:21-22, and John 1:31-34. In accordance with the Gospel this is the first revelation of the Father, Son, and Holy Spirit - the Holy Trinity. The Father and the Holy Spirit give testimony to the appearance of the Son of God in the flesh among mankind.
The Scriptures tell us that Jesus came from Galilee to John at the Jordan to be baptized by him. Initially, John would not do this, saying that Jesus should baptize him. Jesus said to John, “Let it be so now; for it is proper for us in this way to fulfill all righteousness (3:15). John consented and baptized Jesus.
When Jesus came up from the water, the heavens opened suddenly, and the Holy Spirit descended upon Him. The Bible records that the Spirit descended like a dove on Jesus. When this happened, a voice came from heaven and said, “This is my Son, the Beloved, with whom I am well pleased.” This was the voice of God the Father.
Festival of Lights:
The theme of “manifestation” or “revelation” is also expressed in Scripture with the symbolism of light. In the hymn of the Feast we sing, “Christ has appeared and enlightened the world.” Thus, January 6 is also known as the Feast of Lights. The Church celebrates on this day the illumination of the world by the light of Christ.
By descending into the waters, Christ has enlightened all creation, and has crushed the heads of the serpents. And now all are glorified in Him who is the Savior, the Enlightener of our souls. “Light” is a prominent image in the service of Epiphany, and many of the hymns refer to it: “Thou, who hast created the world, art made manifest in the world, to give light to those that sit in darkness. Glory to Thee, who loves mankind.”
Prefiguration of Christ’s Death:
As Theophany is the feast of Christ’s baptism – and baptism, St. Paul tells us is a baptism into the death of Christ. His Baptism is a prefigurement of His death.
Thus the waters of the Jordan become symbolic of Hades. Christ’s descent into the waters becomes his descent into Hades where he “leads captivity captive” (Ephesians 4:8) and sets free those who have been held in bondage to death.
Blessing of Water:
By blessing the water we acknowledge that Christ in His baptism purified the nature of the waters. He came to redeem not only human beings but, through them, the entire material created world. The waters become the means of healing and grace. But not only waters-any other material thing may be a bearer of the Spirit. No matter can be excluded or considered trivial, “for the redemptive and transforming grace of the Savior extends to all things....”
The feast of Epiphany thus speaks of the restoration of the pure human image, as well as of all material nature. The true nature of water has its destiny in the salvation of man and the world. Creation “will be set free from its bondage” and will obtain “the glorious liberty of the children of God” (Romans 8:20). All things are to be set aright. They are to be permeated by the light, love, grace, and glory of God. In the feast, the Church reminds its members of the historical character of the Incarnation and the goal of Christian existence: to “become partakers of the divine nature” (2 Peter 1:4). The verb baptize “AMAD” (in Syriac) means sink, dip, wash, baptize, dye, seclude and hide. This symbolizes the burial of the dead in the tombs as the baptized are buried with Christ to rise up with him in the new life.
Road to Calvary:
The day of the Epiphany is the day when the whole world is being renewed and becomes a partaker of the holiness of God. But at the same time, it is the day when Christ enters on the way to Calvary. He came to John the Baptist on Jordan, not in order to be cleansed, because he was pure of sin. Christ did not need cleansing. But by entering the waters of Jordan, Lord Jesus Christ merges Himself on that day, taking upon Himself the mortality resulting from the sin of man. He vests Himself with the mortality of the sinful world. This is the beginning of the way to Calvary. This is a day when we marvel at the infinite love of God.
Let us therefore today wonder and marvel, and worship this love of God. kulkhun ’ammé, taw nebruk w’nesghud leh (All you people, let us bow and worship him). Amen!
The Biblical story of the Baptism of Christ is recorded in all four of the Gospels: Matthew 3, Mark 1:1-9, Luke 3:21-22, and John 1:31-34. In accordance with the Gospel this is the first revelation of the Father, Son, and Holy Spirit - the Holy Trinity. The Father and the Holy Spirit give testimony to the appearance of the Son of God in the flesh among mankind.
The Scriptures tell us that Jesus came from Galilee to John at the Jordan to be baptized by him. Initially, John would not do this, saying that Jesus should baptize him. Jesus said to John, “Let it be so now; for it is proper for us in this way to fulfill all righteousness (3:15). John consented and baptized Jesus.
When Jesus came up from the water, the heavens opened suddenly, and the Holy Spirit descended upon Him. The Bible records that the Spirit descended like a dove on Jesus. When this happened, a voice came from heaven and said, “This is my Son, the Beloved, with whom I am well pleased.” This was the voice of God the Father.
Festival of Lights:
The theme of “manifestation” or “revelation” is also expressed in Scripture with the symbolism of light. In the hymn of the Feast we sing, “Christ has appeared and enlightened the world.” Thus, January 6 is also known as the Feast of Lights. The Church celebrates on this day the illumination of the world by the light of Christ.
By descending into the waters, Christ has enlightened all creation, and has crushed the heads of the serpents. And now all are glorified in Him who is the Savior, the Enlightener of our souls. “Light” is a prominent image in the service of Epiphany, and many of the hymns refer to it: “Thou, who hast created the world, art made manifest in the world, to give light to those that sit in darkness. Glory to Thee, who loves mankind.”
Prefiguration of Christ’s Death:
As Theophany is the feast of Christ’s baptism – and baptism, St. Paul tells us is a baptism into the death of Christ. His Baptism is a prefigurement of His death.
Thus the waters of the Jordan become symbolic of Hades. Christ’s descent into the waters becomes his descent into Hades where he “leads captivity captive” (Ephesians 4:8) and sets free those who have been held in bondage to death.
Blessing of Water:
By blessing the water we acknowledge that Christ in His baptism purified the nature of the waters. He came to redeem not only human beings but, through them, the entire material created world. The waters become the means of healing and grace. But not only waters-any other material thing may be a bearer of the Spirit. No matter can be excluded or considered trivial, “for the redemptive and transforming grace of the Savior extends to all things....”
The feast of Epiphany thus speaks of the restoration of the pure human image, as well as of all material nature. The true nature of water has its destiny in the salvation of man and the world. Creation “will be set free from its bondage” and will obtain “the glorious liberty of the children of God” (Romans 8:20). All things are to be set aright. They are to be permeated by the light, love, grace, and glory of God. In the feast, the Church reminds its members of the historical character of the Incarnation and the goal of Christian existence: to “become partakers of the divine nature” (2 Peter 1:4). The verb baptize “AMAD” (in Syriac) means sink, dip, wash, baptize, dye, seclude and hide. This symbolizes the burial of the dead in the tombs as the baptized are buried with Christ to rise up with him in the new life.
Road to Calvary:
The day of the Epiphany is the day when the whole world is being renewed and becomes a partaker of the holiness of God. But at the same time, it is the day when Christ enters on the way to Calvary. He came to John the Baptist on Jordan, not in order to be cleansed, because he was pure of sin. Christ did not need cleansing. But by entering the waters of Jordan, Lord Jesus Christ merges Himself on that day, taking upon Himself the mortality resulting from the sin of man. He vests Himself with the mortality of the sinful world. This is the beginning of the way to Calvary. This is a day when we marvel at the infinite love of God.
Let us therefore today wonder and marvel, and worship this love of God. kulkhun ’ammé, taw nebruk w’nesghud leh (All you people, let us bow and worship him). Amen!
Thursday, December 24, 2009
HOW A BISHOP MUST BE CHOSEN – A LAYMAN’S PERSPECTIVE
The answer to the question “Who chooses a new bishop?” is “The Holy Spirit.” Christ has not abandoned His church, and continues to guide and govern her through the Holy Spirit. However, the Holy Spirit uses human beings to accomplish this. The process consists of two parts: identifying priests with the necessary qualities, and selecting the one who best fills a specific vacancy. We have to try to find the best candidate who fits the niche.
Identifying the Right Priests
The process of identifying priests with the qualities desired in a bishop is an ongoing process, even if there are no vacancies. The bishop of a diocese in the Indian Orthodox Church should give the Catholicos the names of priests they think would make good bishops. The candidates passed on by a bishop should usually be from his diocese or with whom he has served, since these are the priests he knows best. In my opinion, the process of 30 people having to sign a form and then getting the consent of the person to become a bishop is uncanonical. From when have we become a worldly and secular institution?
The Qualities of a Bishop
The church is very explicit about the qualities that must be present in a candidate to the episcopacy. He must be “a good pastor of souls and teacher of the Faith.” The church examines whether the candidates “enjoy a good reputation; whether they are of irreproachable morality; whether they are endowed with right judgment and prudence; whether they are even-tempered and of stable character; whether they firmly hold the Orthodox Faith; whether they are devoted to the Apostolic See and faithful to the Church; whether they have a thorough knowledge of dogmatic and moral theology and canon law; whether they are outstanding for their piety, their spirit of sacrifice and their pastoral zeal; whether they have an aptitude for governing.”
Consideration is also be given to “intellectual qualities, studies completed, social sense, spirit of dialogue and cooperation, openness to the signs of the times, praise-worthy impartiality, family background, health, age (40-50) and inherited characteristics.” By the way, celibacy is by no way the only criterion for episcopacy. There was a time when men ran away from wanting to become a bishop, nowadays, we have many running for it and setting their eyes on higher offices. We sing in Syriac: tow b’shlomo aboon d’rabyath rooho d’qudsho: w’ablaishoneh t’een laqleedai d’baith aloho – (Hail Bishop, whom the Holy Spirit did raise up, and, with his tongue, bears the keys to God’s house).
The List
Periodically, the bishops must meet under the chairmanship of the Catholicos to consider the names of priests who are possible candidates for the episcopacy. At such meetings, a list of candidates for the episcopacy must be assembled, voted on and forwarded to the Managing committee. While the Managing committee can nominate a priest for bishop not from this pool of candidates, most appointments must come from these lists. When the church needs bishops, the second part of the process must get underway i.e. the thorough screening for the best persons who will fill specific vacancies. Why should we wait till the next association to have a pool of good and able candidates? Why wait, start early!
During the investigation the Church must send out a confidential questionnaire on the candidate to people who know him. The questions must address the physical, intellectual, moral, spiritual, social, and priestly characteristics that one would hope for in a bishop. Those from whom a report is requested must include clergy and laity and also from secular and religious institutions…these must include the priest’s diocesan bishop, others should be diocesan officials the person has gotten to know personally and also people who have worked with him on secular and academic levels too. The laity consulted should be officers in diocesan lay organizations or on diocesan advisory committees. Each must be told to answer the questions without consulting others. They cannot tell anyone, especially the candidate, that they have received the questionnaire. If we already have a pool of able candidates, then these reports makes the selection of the best among the list much easier.
Church’s Report
After the Church has examined the responses to the questionnaires, a ‘bishop-electing panel’ should prepare a final list of qualified candidates and write a report extracting and synthesizing the content of the consultation and giving their own judgment. The report must be sent to the Holy Synod, and no bishop sees the report unless he attends the Holy Synod convened.
Holy Synod
When the report arrives at the Holy Synod, the members discuss the appointment under the chairmanship of the Catholicos. The Holy Synod should finalize the best candidates. If there are only five qualified candidates for the five positions, well and good, but if there are more than five able candidates, election should not be our option.
The Catholicos
In the case of more able candidates than positions, the Catholicos should send out a Church wide kalpana to all parishes to observe 3 days of fasting for the need to choose bishops. After three days, let HH the Catholicos request the faithful (men, women and children) and clergy to gather for a Holy Liturgy. During the Holy Qurbana the names of the able candidates should be in a vessel on the altar. In the midst of the liturgy, offer litanies and draw names from the cup. Why have we become a church where we talk about being so liturgical but we do not value the spirituality of our services? This is how at the end, the church, led by the Holy Spirit, makes the appointment. Our way of choosing bishops today is a mockery of democracy and church canons.
We are a liturgical church and we must chose names from the ‘final list of able candidates’ during the Divine Liturgy. Let us see how the former saintly Patriarch of Alexandria, Kyrillos VI, was chosen to become the Patriarch.
There was no patriarch on the See of St. Mark at the time of the election of Kyrillos VI, and therefore Metropolitan Athanasios was the locum tenens as Deputy Patriarch. There were many bishops under him. As a preparation for the election, Metropolitan Athanasios made a nomination list, and all nominations were on behalf of spiritually outstanding monk-priests who never knew they had been in the list of nominations. There were no bishops in the list. Nominations were submitted on behalf of Fr. Demian, Fr. Angelos, Father Timotheos, and Father Mina. Having later known about his nomination, Father Mina declined to be part of this process. Having heard about this the Deputy Patriarch called Fr. Mina and asked him:
“Father Mina, why are you not part of this election?”
“Your Holiness, … may the Lord choose a good shepherd to guide His people with piety and purity of heart.” Father Mina replied.
“You should not have missed this duty.”
“Who am I but a little worm, to even consider this glorious and serious responsibility, and carry its enormous trusteeship, which should be given to a divinely chosen person, and not to whomever wants it.”
“But, I still did not hear your answer as to why you did not allow yourself to be nominated and allow the Lord to choose according to His will.”
“Your Holiness, all my fathers, the monks, who were nominated, are suitable for this critical position. But as for me, I am content with the Lord’s grace that is with me.”
“Father Mina, I am submitting a nomination for you.” “ … but where would the lowly stand among kings?’ “The Lord can lift the poor man from the pits to seat him with the principals of His people.”
Later Father Mina conducted a campaign against himself like St Ephraim.
On April 17, 1959 the nominees were narrowed down to three monks, Fr. Demian, Fr Angelos, and Fr. Mina.
On Sunday, April 19, 1959 the Deputy Patriarch offered the Papal Election Liturgy, which was attended by high dignitaries of the country, including the late President Anwar Sadat, ambassadors and high-ranking delegates of other churches in the world. At the end of the Liturgy, a young deacon was appointed to draw one of the nominations from their container placed on the altar. He pulled out the nomination that has the name of Father Mina, a humble monk of St Demiana Monastery.
While this was going on Fr. Mina was celebrating his Sunday Liturgy at St. Mina’s Monastery in Cairo. The news of his divine election was broadcast all over the radio stations in Egypt, and it came to the attention of the participants of Fr. Mina’s Liturgy. Bells of all the Churches rang all over Egypt, but Fr. Mina refused to allow his beloved people to ring the bell of St. Mina’s Monastery Church. You should know what Fr. Mina did when he heard about it. He went up to the sanctuary and cried. The people forced him out of the sanctuary. He came out and addressed his people: “Glory be to God. The Lord has chosen to demonstrate His power and glory through my weakness. I tremble with fear in the glory of Your power. … From You we receive power and help, O our Lord and Redeemer.”
Here are some things that I believe Indian Orthodox Christians need to be asking as they choose their leaders.
1.It is now so much how this individual “came over” in a short exposure to the people, but whether this person’s record is of someone who not only is able to lead, but is able to lead through perillous waters in difficult times. What has been their record as a pastor, evangelist, missionary, leader? Whatever the future configuration of the church, these years ahead are going to be extraordinarily difficult, and will require a leader who is firm but flexible when it comes to guiding a group of congregations through rough seas.
2. We need to be asking whether any of these individuals understand what is going on in the culture, where the culture is leading us, and what the impact will be upon the churches. The 21st Century is profoundly different in almost every way from the 20th, and the church that does not understand this is in deep trouble. If we are looking for someone who will try to maintain the institution in its present form then we are already digging the grave into which most of just about any diocese will very quickly be dropped.
3. Choosing a bishop is a theological act, so we want to know what a person believes, what their relationship to God is through Jesus Christ, whether they are able to be the chief missionary of the diocese. When you are part of a church like ours that tends to defer to the culture rather than Scriptures and Christian tradition in shaping its values, this is a major, major set of questions that need to be asked. Failing to do so is a great danger.
4. Furthermore, we need to be asking if this individual has a vision for the future. Vision is a key component to leadership, for as Scripture says, without a vision the people perish. We have been prone in the church to elect managers and administrators, who at times make compromises, and the result is that we have not had the kind of leadership that will take us to the places where God might want us to go.
5. While a person’s charm, wit, and social abilities are important, they ought not to be at the top of the list. Some of the greatest bishops in history would not have been the life and soul of a cocktail party -- indeed, a good number of those who do have such skills have been disasters. The election of bishops must not be a popularity contest.
6. While managerial and administrative skills ought not at the top of the list, it helps if someone knows themselves well enough that in leading they are able to guide an entity forward and fill the gaps in their own skill mix. We have to elect people who have a mix of administrative skills, management and above all the humility to serve.
7. A bishop should be someone with staying power. The stress of the office is so great these days. A bishop is someone who is involved in the leadership of a spiritual conflict, and therefore needs to be spiritually, physically, emotionally, up to the task.
8. Good bishops are people of prayer and study of the Word. They are individuals who keep themselves spiritually alert and fresh. They lead from grace that is centered on Jesus Christ, and not out of ego, personal gratification, or in pursuit of any specific political agenda.
9. Good bishops have an inner humility. This is a spiritual grace that tends to get overlooked in our push-and-shove age. This humility allows them to be honest to God and honest with themselves. A terrific place to start when thinking about who might be a bishop for a diocese is Paul's teaching in 1 Timothy 3.1ff.
10. A good bishop is someone who knows how to listen to and take good advice and wise counsel from Godly priests and laity.
11. We are a Church that focuses on the worship so much…if a bishop is present he tends to lead the service. This is not the top priority, but we need bishops who know the rubrics of the service and who can lead a service beautifully. I am not saying that they all should be melodious singers and chanters, but it helps.
A lot more can be said, but these are just some of the qualifications that we need to be looking for in those who are called to lead us, and we need to deliberately set the bar high. I expect those who lead to reflect Christ’s grace transparently -- this should be so of priests and certainly of bishops. Many of our problems in the past generations have resulted from setting the bar too low. The sort of bishop that a diocese needs today is someone for whom Christ is their all in all, someone who is determined that the Gospel is not about the Church as an institution, but about the Kingdom of God.
May the Holy Spirit guide our Church and move our leaders to discern and chose the best men for the episcopate. Hab moryo l’eeto deelokh qadishto shayno w’shlomo – (Grant, O Lord, Your Holy Church peace and tranquility).
Identifying the Right Priests
The process of identifying priests with the qualities desired in a bishop is an ongoing process, even if there are no vacancies. The bishop of a diocese in the Indian Orthodox Church should give the Catholicos the names of priests they think would make good bishops. The candidates passed on by a bishop should usually be from his diocese or with whom he has served, since these are the priests he knows best. In my opinion, the process of 30 people having to sign a form and then getting the consent of the person to become a bishop is uncanonical. From when have we become a worldly and secular institution?
The Qualities of a Bishop
The church is very explicit about the qualities that must be present in a candidate to the episcopacy. He must be “a good pastor of souls and teacher of the Faith.” The church examines whether the candidates “enjoy a good reputation; whether they are of irreproachable morality; whether they are endowed with right judgment and prudence; whether they are even-tempered and of stable character; whether they firmly hold the Orthodox Faith; whether they are devoted to the Apostolic See and faithful to the Church; whether they have a thorough knowledge of dogmatic and moral theology and canon law; whether they are outstanding for their piety, their spirit of sacrifice and their pastoral zeal; whether they have an aptitude for governing.”
Consideration is also be given to “intellectual qualities, studies completed, social sense, spirit of dialogue and cooperation, openness to the signs of the times, praise-worthy impartiality, family background, health, age (40-50) and inherited characteristics.” By the way, celibacy is by no way the only criterion for episcopacy. There was a time when men ran away from wanting to become a bishop, nowadays, we have many running for it and setting their eyes on higher offices. We sing in Syriac: tow b’shlomo aboon d’rabyath rooho d’qudsho: w’ablaishoneh t’een laqleedai d’baith aloho – (Hail Bishop, whom the Holy Spirit did raise up, and, with his tongue, bears the keys to God’s house).
The List
Periodically, the bishops must meet under the chairmanship of the Catholicos to consider the names of priests who are possible candidates for the episcopacy. At such meetings, a list of candidates for the episcopacy must be assembled, voted on and forwarded to the Managing committee. While the Managing committee can nominate a priest for bishop not from this pool of candidates, most appointments must come from these lists. When the church needs bishops, the second part of the process must get underway i.e. the thorough screening for the best persons who will fill specific vacancies. Why should we wait till the next association to have a pool of good and able candidates? Why wait, start early!
During the investigation the Church must send out a confidential questionnaire on the candidate to people who know him. The questions must address the physical, intellectual, moral, spiritual, social, and priestly characteristics that one would hope for in a bishop. Those from whom a report is requested must include clergy and laity and also from secular and religious institutions…these must include the priest’s diocesan bishop, others should be diocesan officials the person has gotten to know personally and also people who have worked with him on secular and academic levels too. The laity consulted should be officers in diocesan lay organizations or on diocesan advisory committees. Each must be told to answer the questions without consulting others. They cannot tell anyone, especially the candidate, that they have received the questionnaire. If we already have a pool of able candidates, then these reports makes the selection of the best among the list much easier.
Church’s Report
After the Church has examined the responses to the questionnaires, a ‘bishop-electing panel’ should prepare a final list of qualified candidates and write a report extracting and synthesizing the content of the consultation and giving their own judgment. The report must be sent to the Holy Synod, and no bishop sees the report unless he attends the Holy Synod convened.
Holy Synod
When the report arrives at the Holy Synod, the members discuss the appointment under the chairmanship of the Catholicos. The Holy Synod should finalize the best candidates. If there are only five qualified candidates for the five positions, well and good, but if there are more than five able candidates, election should not be our option.
The Catholicos
In the case of more able candidates than positions, the Catholicos should send out a Church wide kalpana to all parishes to observe 3 days of fasting for the need to choose bishops. After three days, let HH the Catholicos request the faithful (men, women and children) and clergy to gather for a Holy Liturgy. During the Holy Qurbana the names of the able candidates should be in a vessel on the altar. In the midst of the liturgy, offer litanies and draw names from the cup. Why have we become a church where we talk about being so liturgical but we do not value the spirituality of our services? This is how at the end, the church, led by the Holy Spirit, makes the appointment. Our way of choosing bishops today is a mockery of democracy and church canons.
We are a liturgical church and we must chose names from the ‘final list of able candidates’ during the Divine Liturgy. Let us see how the former saintly Patriarch of Alexandria, Kyrillos VI, was chosen to become the Patriarch.
There was no patriarch on the See of St. Mark at the time of the election of Kyrillos VI, and therefore Metropolitan Athanasios was the locum tenens as Deputy Patriarch. There were many bishops under him. As a preparation for the election, Metropolitan Athanasios made a nomination list, and all nominations were on behalf of spiritually outstanding monk-priests who never knew they had been in the list of nominations. There were no bishops in the list. Nominations were submitted on behalf of Fr. Demian, Fr. Angelos, Father Timotheos, and Father Mina. Having later known about his nomination, Father Mina declined to be part of this process. Having heard about this the Deputy Patriarch called Fr. Mina and asked him:
“Father Mina, why are you not part of this election?”
“Your Holiness, … may the Lord choose a good shepherd to guide His people with piety and purity of heart.” Father Mina replied.
“You should not have missed this duty.”
“Who am I but a little worm, to even consider this glorious and serious responsibility, and carry its enormous trusteeship, which should be given to a divinely chosen person, and not to whomever wants it.”
“But, I still did not hear your answer as to why you did not allow yourself to be nominated and allow the Lord to choose according to His will.”
“Your Holiness, all my fathers, the monks, who were nominated, are suitable for this critical position. But as for me, I am content with the Lord’s grace that is with me.”
“Father Mina, I am submitting a nomination for you.” “ … but where would the lowly stand among kings?’ “The Lord can lift the poor man from the pits to seat him with the principals of His people.”
Later Father Mina conducted a campaign against himself like St Ephraim.
On April 17, 1959 the nominees were narrowed down to three monks, Fr. Demian, Fr Angelos, and Fr. Mina.
On Sunday, April 19, 1959 the Deputy Patriarch offered the Papal Election Liturgy, which was attended by high dignitaries of the country, including the late President Anwar Sadat, ambassadors and high-ranking delegates of other churches in the world. At the end of the Liturgy, a young deacon was appointed to draw one of the nominations from their container placed on the altar. He pulled out the nomination that has the name of Father Mina, a humble monk of St Demiana Monastery.
While this was going on Fr. Mina was celebrating his Sunday Liturgy at St. Mina’s Monastery in Cairo. The news of his divine election was broadcast all over the radio stations in Egypt, and it came to the attention of the participants of Fr. Mina’s Liturgy. Bells of all the Churches rang all over Egypt, but Fr. Mina refused to allow his beloved people to ring the bell of St. Mina’s Monastery Church. You should know what Fr. Mina did when he heard about it. He went up to the sanctuary and cried. The people forced him out of the sanctuary. He came out and addressed his people: “Glory be to God. The Lord has chosen to demonstrate His power and glory through my weakness. I tremble with fear in the glory of Your power. … From You we receive power and help, O our Lord and Redeemer.”
Here are some things that I believe Indian Orthodox Christians need to be asking as they choose their leaders.
1.It is now so much how this individual “came over” in a short exposure to the people, but whether this person’s record is of someone who not only is able to lead, but is able to lead through perillous waters in difficult times. What has been their record as a pastor, evangelist, missionary, leader? Whatever the future configuration of the church, these years ahead are going to be extraordinarily difficult, and will require a leader who is firm but flexible when it comes to guiding a group of congregations through rough seas.
2. We need to be asking whether any of these individuals understand what is going on in the culture, where the culture is leading us, and what the impact will be upon the churches. The 21st Century is profoundly different in almost every way from the 20th, and the church that does not understand this is in deep trouble. If we are looking for someone who will try to maintain the institution in its present form then we are already digging the grave into which most of just about any diocese will very quickly be dropped.
3. Choosing a bishop is a theological act, so we want to know what a person believes, what their relationship to God is through Jesus Christ, whether they are able to be the chief missionary of the diocese. When you are part of a church like ours that tends to defer to the culture rather than Scriptures and Christian tradition in shaping its values, this is a major, major set of questions that need to be asked. Failing to do so is a great danger.
4. Furthermore, we need to be asking if this individual has a vision for the future. Vision is a key component to leadership, for as Scripture says, without a vision the people perish. We have been prone in the church to elect managers and administrators, who at times make compromises, and the result is that we have not had the kind of leadership that will take us to the places where God might want us to go.
5. While a person’s charm, wit, and social abilities are important, they ought not to be at the top of the list. Some of the greatest bishops in history would not have been the life and soul of a cocktail party -- indeed, a good number of those who do have such skills have been disasters. The election of bishops must not be a popularity contest.
6. While managerial and administrative skills ought not at the top of the list, it helps if someone knows themselves well enough that in leading they are able to guide an entity forward and fill the gaps in their own skill mix. We have to elect people who have a mix of administrative skills, management and above all the humility to serve.
7. A bishop should be someone with staying power. The stress of the office is so great these days. A bishop is someone who is involved in the leadership of a spiritual conflict, and therefore needs to be spiritually, physically, emotionally, up to the task.
8. Good bishops are people of prayer and study of the Word. They are individuals who keep themselves spiritually alert and fresh. They lead from grace that is centered on Jesus Christ, and not out of ego, personal gratification, or in pursuit of any specific political agenda.
9. Good bishops have an inner humility. This is a spiritual grace that tends to get overlooked in our push-and-shove age. This humility allows them to be honest to God and honest with themselves. A terrific place to start when thinking about who might be a bishop for a diocese is Paul's teaching in 1 Timothy 3.1ff.
10. A good bishop is someone who knows how to listen to and take good advice and wise counsel from Godly priests and laity.
11. We are a Church that focuses on the worship so much…if a bishop is present he tends to lead the service. This is not the top priority, but we need bishops who know the rubrics of the service and who can lead a service beautifully. I am not saying that they all should be melodious singers and chanters, but it helps.
A lot more can be said, but these are just some of the qualifications that we need to be looking for in those who are called to lead us, and we need to deliberately set the bar high. I expect those who lead to reflect Christ’s grace transparently -- this should be so of priests and certainly of bishops. Many of our problems in the past generations have resulted from setting the bar too low. The sort of bishop that a diocese needs today is someone for whom Christ is their all in all, someone who is determined that the Gospel is not about the Church as an institution, but about the Kingdom of God.
May the Holy Spirit guide our Church and move our leaders to discern and chose the best men for the episcopate. Hab moryo l’eeto deelokh qadishto shayno w’shlomo – (Grant, O Lord, Your Holy Church peace and tranquility).
Sunday, December 20, 2009
Christmas Reflection 2: Prepare the Way for the Lord
Meditational Text: Malachi 3:1-4, Baruch 5:1-9, Luke 1:68-79, Philippians 1:3-11 and Luke 3:1-6
Preparing is hard work and preparing the way for the Lord is harder. The prophet Malachi calls us to a time of preparation during the Advent season as we anticipate the coming of Christ. Malachi has good news—God will indeed appear. As a spokesman for the Lord, the prophet begins this particular chapter by saying, “Behold, I send my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple; the messenger of the covenant in whom you delight, behold, he is coming, says the LORD of hosts.” (Malachi 3. 1, RSV). In this season of preparation, we await the coming of Jesus into his temple – and into our hearts again at Christmas.
But, Malachi also has a warning: “But who can endure the day of his coming, and who can stand when he appears? For he is like a refiner's fire and like fullers’ soap.” (Malachi 3. 2, RSV). In other words, the coming of the Lord means judgment.
That is precisely why it is imperative that we prepare for the Lord’s return. Preparing for the Lord’s coming is a matter of purification. True spiritual preparation involves repentance and change of heart. That is what getting ready for Christmas is about — preparing the way for the Lord’s arrival into our lives.
Like Malachi, John the Baptist tells us to prepare, but he also admonishes us to repair the path into our hearts. The crooked areas need straightening and our souls that have been bent and turned by too many false hopes need to return to God. The only way for us to get our souls made right with God is for us to turn our hearts toward the coming Savior.
John said it best when he quoted the prophet Isaiah, saying, “Prepare the way of the Lord, make his paths straight.” (Luke 3.4, RSV).
This Advent season, may we have the courage to ask God to repair our hearts so that we are truly prepared for the coming of the King of Kings, our Lord and Savior, Jesus Christ. Amen.
Preparing is hard work and preparing the way for the Lord is harder. The prophet Malachi calls us to a time of preparation during the Advent season as we anticipate the coming of Christ. Malachi has good news—God will indeed appear. As a spokesman for the Lord, the prophet begins this particular chapter by saying, “Behold, I send my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple; the messenger of the covenant in whom you delight, behold, he is coming, says the LORD of hosts.” (Malachi 3. 1, RSV). In this season of preparation, we await the coming of Jesus into his temple – and into our hearts again at Christmas.
But, Malachi also has a warning: “But who can endure the day of his coming, and who can stand when he appears? For he is like a refiner's fire and like fullers’ soap.” (Malachi 3. 2, RSV). In other words, the coming of the Lord means judgment.
That is precisely why it is imperative that we prepare for the Lord’s return. Preparing for the Lord’s coming is a matter of purification. True spiritual preparation involves repentance and change of heart. That is what getting ready for Christmas is about — preparing the way for the Lord’s arrival into our lives.
Like Malachi, John the Baptist tells us to prepare, but he also admonishes us to repair the path into our hearts. The crooked areas need straightening and our souls that have been bent and turned by too many false hopes need to return to God. The only way for us to get our souls made right with God is for us to turn our hearts toward the coming Savior.
John said it best when he quoted the prophet Isaiah, saying, “Prepare the way of the Lord, make his paths straight.” (Luke 3.4, RSV).
This Advent season, may we have the courage to ask God to repair our hearts so that we are truly prepared for the coming of the King of Kings, our Lord and Savior, Jesus Christ. Amen.
Wednesday, December 16, 2009
Christmas Reflection 1: NATIVITY: WAITING WITH HOPE AND EXPECTATION
Meditational Texts: Jeremiah 33:14-16, Psalm 25:1-10 , 1 Thessalonians 3:9-13 and Luke 21:25-36
The LORD Our Salvation
The Nativity of Christ marks a wonderfully exciting time in the church year. The change of season proclaims - Jesus Christ is coming! We sing “O come, O come, Emmanuel” as we await Christ Jesus’ arrival. In announcing his nativity, all the readings echo the word COMING:
• The LORD said: I made a wonderful promise to Israel and Judah, and the days are COMING when I will keep it. (Jeremiah 33:14)
• When our Lord COMES with all of his people, I pray he will make your hearts pure and innocent in the sight of God the Father. (1 Thessalonians 3:13)
• Then the Son of Man will be seen, COMING in a cloud with power and great glory. (Luke 21:27)
The message of Nativity is God’s reassurance to us of his faithfulness to his promises. The promise is that Jesus Christ will be present among us and the Holy Spirit will guide and counsel us. Advent also is a summons to watch and pray. Watch for signs of the kingdom of God, for signs of love and forgiveness, for signs of hope and joy, for peace. Be alert for opportunities to reach out to others. Pray for the coming of the kingdom and the fulfillment of God’s will. We are called to grow in holiness as we prepare for the coming of the Lord.
God will overcome and change the world by pouring out, in self-sacrifice and love, his unrestricted force and flood of divine life. This life can be brought into being by making real in human affairs the depth of divine life and love; by showing ‘glory’ – the intensity and radiance of unqualified joy, eternal self-giving. Only in the heart of the ordinary vulnerability of human life can this be shown in such a way, so that we are saved from the terrible temptation of confusing it with earthly power and success. This is an assurance from the LORD, as recorded by Jeremiah, that God truly is the LORD, our salvation.
We have begun the new church cycle; we start over again, and we have the opportunity to review and recommit ourselves to the disciplines of faith. We will again receive the invitation and call, “Come, for all things are ready!” Let us respond with faith, in preparation of Jesus Christ’s coming! Amen!
The LORD Our Salvation
The Nativity of Christ marks a wonderfully exciting time in the church year. The change of season proclaims - Jesus Christ is coming! We sing “O come, O come, Emmanuel” as we await Christ Jesus’ arrival. In announcing his nativity, all the readings echo the word COMING:
• The LORD said: I made a wonderful promise to Israel and Judah, and the days are COMING when I will keep it. (Jeremiah 33:14)
• When our Lord COMES with all of his people, I pray he will make your hearts pure and innocent in the sight of God the Father. (1 Thessalonians 3:13)
• Then the Son of Man will be seen, COMING in a cloud with power and great glory. (Luke 21:27)
The message of Nativity is God’s reassurance to us of his faithfulness to his promises. The promise is that Jesus Christ will be present among us and the Holy Spirit will guide and counsel us. Advent also is a summons to watch and pray. Watch for signs of the kingdom of God, for signs of love and forgiveness, for signs of hope and joy, for peace. Be alert for opportunities to reach out to others. Pray for the coming of the kingdom and the fulfillment of God’s will. We are called to grow in holiness as we prepare for the coming of the Lord.
God will overcome and change the world by pouring out, in self-sacrifice and love, his unrestricted force and flood of divine life. This life can be brought into being by making real in human affairs the depth of divine life and love; by showing ‘glory’ – the intensity and radiance of unqualified joy, eternal self-giving. Only in the heart of the ordinary vulnerability of human life can this be shown in such a way, so that we are saved from the terrible temptation of confusing it with earthly power and success. This is an assurance from the LORD, as recorded by Jeremiah, that God truly is the LORD, our salvation.
We have begun the new church cycle; we start over again, and we have the opportunity to review and recommit ourselves to the disciplines of faith. We will again receive the invitation and call, “Come, for all things are ready!” Let us respond with faith, in preparation of Jesus Christ’s coming! Amen!
Monday, September 21, 2009
The Sign of the Cross
The Sign of the Cross is a simple religious act, which is so universal and so frequently practiced during the course of the day. We all make this holy sign, but hardly many of us give any thought to the mysteries it signifies. The sign of the Cross follows a believer everywhere. The sign of the Cross of Christ sanctifies all and everything, so when a believer makes this sign over himself it brings him closer to salvation.[1]
St. Cyril of Jerusalem says: “Let us not then be ashamed to confess the Crucified. Let the Cross be our seal made with boldness by our fingers on our brow and in everything; over the bread we eat, and the cups we drink; in our comings in, and goings out; before our sleep, when we lie down and when we awake; when we are on the way and when we are still. Great is that preservative; it is without price, for the poor's sake; without toil, for the sick, since its grace is from God. It is the Sign of the faithful, and the dread of evils; for He has triumphed over them in it, having made a mockery of them openly; for when they see the Cross, they are reminded of the Crucified; they are afraid of Him, Who has bruised the heads of the dragon. Despise not the Seal, because of the freeness of the Gift; but for this rather honor thy Benefactor”.[2]
St. John Chrysostom wrote: “never leave home without making the sign of the cross”.[3] Tertullian recounts, “In all our travels in all our coming in and going out, in putting on our shoes, at the bath, at the table we mark our foreheads with the sign of the cross”.[4] This sign or mark on the forehead of consecration to Christ has an antecedent in Ezekiel’s prophetic vision of judgment, in which the Lord commands that a “mark be set upon the foreheads” of the Israelites who cry out against the evil which surrounds them, so that by this mark God’s people were identified as belonging to Him and saved from annihilation [Ezekiel: 9:4-6]. Other biblical references to “sealing” God’s people with a sign on their heads are found in Revelation 7:4, 9:4.[5]
The origins of the sign are unknown; “our information is sparse because this ancient practice emerged naturally, as something that made sense to most Christians”.[6] The earliest descriptions, such as Tertullian’s, indicate that the cross was made with one finger—probably the thumb—on the forehead in the shape of a Hebrew T or a Greek X, letters that stood for names of God and Christ. Presumably, early Christians were taking their cues from passages in Genesis 4:15, Ezekiel 9:4, and Revelation 14:1 and 22:4 that describe a mark on the forehead as a sign of God's claim on a person. The similarities among the shapes of T, X, and the cross were noted by early writers, but it wasn’t until the fourth century that the cross became a symbol of pride, of worship, and of Christian identity. By then, Augustine declared, “What else is the sign of Christ but the cross of Christ?” and advised that “the sign be applied … to the foreheads of believers”.[7]
Crossing one’s self recalls this seal, and the invocation that is said while making this holy sign calls on our God -- the Father, His Son, and the Holy Ghost -- and is a sign of our of belief; it is both a “mini-creed” that asserts our belief in the Trinitarian God, and a prayer that invokes the Holy Trinity.[8] With the Sign, we send a visible sign to the world as St. Ephrem the Syrians says: “Mark all your actions with the sign of the life giving Cross. Do not go out from the door of your house till you have signed yourself with the Cross. Do not neglect that sign whether in eating or drinking or going to sleep, or in the home or going on a journey. There is no habit to be compared with it. Let it be a protecting wall round all your conduct, and teach it to your children that they may earnestly learn the custom”.[9] Because of what the Sign indicates -- the very Cross of our salvation -- Satan hates it, and our using it makes demons flee.
The Sign of the Cross is made by holding the thumb, index finger, middle finger of the right hand together (signifying the Trinity) while tucking the ring finger and little finger (signifying the two natures of Christ) toward the palm. The sign of the Cross is made by touching the hand sequentially to the forehead, lower chest or navel area, and both shoulders, accompanied by the Trinitarian formula: at the forehead: In the name of the Father; at the stomach or heart: and of the Son; across the shoulders: and of the Holy Spirit; and finally: Amen. Today, Western Christians and the Oriental Orthodox touch the left shoulder before the right. Orthodox Christians use the right-to-left movement.
There are several interpretations; according to Church Fathers the forehead symbolizes Heaven; the stomach, the earth; the shoulders, the place and sign of power. Also, the hand to the forehead may be seen as a prayer to the Father for wisdom; the hand to the stomach as a prayer to the Son who became incarnate; and the hand to the shoulders as a prayer to the Holy Spirit. The fingers put together first touch the forehead — to sanctify the mind, then — the belly near the solar plexus — for sanctification of feelings, then to the right and finally to the left shoulder — to sanctify one’s bodily strength.[10]
The right cross, practiced by Eastern Orthodox believers, symbolizes how “Christ descended from the heavens to the earth, and from the Jews (right) He passed to the Gentiles (left)”, according to Pope Innocent III. In Oriental Orthodox and Roman Catholic practice, the left cross has become standard, showing, (in one of many interpretations) that the believer hopes to be not on Christ’s left—with the goats, as in Jesus’ parable—at the day of judgment, but on Christ’s right. The difference between the Latin and the Greek customs is that the right side is associated with holiness, and the heart (on the left) with the spirit, so that those who, in mentioning the Holy Spirit, used the Latin phrase “Spiritus Sancti” (noun before adjective) touched left before right, while those who said, in Greek, “τοῦ Ἁγίου Πνεύματος” – tou agiou pneumatos – (adjective before noun) did the opposite.[11]
Chrysostom admonishes: “You should not just trace the cross with your finger, but you should do it in faith”.[12] The sign of the cross is “a simple gesture and … a simple prayer”.[13]
[1] Very Rev. Canon Howe, “Sign of the Cross” in The Catechist, 1898.
[2] J.W. Drijvers, Cyril of Jerusalem: Bishop and City, (Brill, 2004).
[3] Rev. William Seymour, The Cross in Tradition, History, and Art, (Putnam Sons. Ltd., 1898). Also refer to Bert Ghezzi, The Sign of the Cross: Recovering the Power of the Ancient Prayer, (Loyola Press, 2006).
[4] Ibid.
[5] Andreas Andreopoulos, The Sign of the Cross: The Gesture, the Mystery, the History, (Paraclete Press, 2006).
[6] Ibid.
[7] Allan D. Fitzgerald, Augustine through the Ages: An Encyclopedia, (Eerdmens Publishing Press, 2009).
[8] Andreas Andreopoulos, The Sign of the Cross: The Gesture, the Mystery, the History, (Paraclete Press, 2006).
[9] Kees, den Biesen, Simple and Bold: Ephrem’s Art of Symbolic Thought, (Gorgias Press, 2006).
[10] Bert Ghezzi, The Sign of the Cross: Recovering the Power of the Ancient Prayer, (Loyola Press, 2006).
[11] Andreas Andreopoulos, The Sign of the Cross: The Gesture, the Mystery, the History, (Paraclete Press, 2006).
[12] Rev. William Seymour, The Cross in Tradition, History, and Art, (Putnam Sons. Ltd., 1898).
[13] Bert Ghezzi, The Sign of the Cross: Recovering the Power of the Ancient Prayer, (Loyola Press, 2006).
St. Cyril of Jerusalem says: “Let us not then be ashamed to confess the Crucified. Let the Cross be our seal made with boldness by our fingers on our brow and in everything; over the bread we eat, and the cups we drink; in our comings in, and goings out; before our sleep, when we lie down and when we awake; when we are on the way and when we are still. Great is that preservative; it is without price, for the poor's sake; without toil, for the sick, since its grace is from God. It is the Sign of the faithful, and the dread of evils; for He has triumphed over them in it, having made a mockery of them openly; for when they see the Cross, they are reminded of the Crucified; they are afraid of Him, Who has bruised the heads of the dragon. Despise not the Seal, because of the freeness of the Gift; but for this rather honor thy Benefactor”.[2]
St. John Chrysostom wrote: “never leave home without making the sign of the cross”.[3] Tertullian recounts, “In all our travels in all our coming in and going out, in putting on our shoes, at the bath, at the table we mark our foreheads with the sign of the cross”.[4] This sign or mark on the forehead of consecration to Christ has an antecedent in Ezekiel’s prophetic vision of judgment, in which the Lord commands that a “mark be set upon the foreheads” of the Israelites who cry out against the evil which surrounds them, so that by this mark God’s people were identified as belonging to Him and saved from annihilation [Ezekiel: 9:4-6]. Other biblical references to “sealing” God’s people with a sign on their heads are found in Revelation 7:4, 9:4.[5]
The origins of the sign are unknown; “our information is sparse because this ancient practice emerged naturally, as something that made sense to most Christians”.[6] The earliest descriptions, such as Tertullian’s, indicate that the cross was made with one finger—probably the thumb—on the forehead in the shape of a Hebrew T or a Greek X, letters that stood for names of God and Christ. Presumably, early Christians were taking their cues from passages in Genesis 4:15, Ezekiel 9:4, and Revelation 14:1 and 22:4 that describe a mark on the forehead as a sign of God's claim on a person. The similarities among the shapes of T, X, and the cross were noted by early writers, but it wasn’t until the fourth century that the cross became a symbol of pride, of worship, and of Christian identity. By then, Augustine declared, “What else is the sign of Christ but the cross of Christ?” and advised that “the sign be applied … to the foreheads of believers”.[7]
Crossing one’s self recalls this seal, and the invocation that is said while making this holy sign calls on our God -- the Father, His Son, and the Holy Ghost -- and is a sign of our of belief; it is both a “mini-creed” that asserts our belief in the Trinitarian God, and a prayer that invokes the Holy Trinity.[8] With the Sign, we send a visible sign to the world as St. Ephrem the Syrians says: “Mark all your actions with the sign of the life giving Cross. Do not go out from the door of your house till you have signed yourself with the Cross. Do not neglect that sign whether in eating or drinking or going to sleep, or in the home or going on a journey. There is no habit to be compared with it. Let it be a protecting wall round all your conduct, and teach it to your children that they may earnestly learn the custom”.[9] Because of what the Sign indicates -- the very Cross of our salvation -- Satan hates it, and our using it makes demons flee.
The Sign of the Cross is made by holding the thumb, index finger, middle finger of the right hand together (signifying the Trinity) while tucking the ring finger and little finger (signifying the two natures of Christ) toward the palm. The sign of the Cross is made by touching the hand sequentially to the forehead, lower chest or navel area, and both shoulders, accompanied by the Trinitarian formula: at the forehead: In the name of the Father; at the stomach or heart: and of the Son; across the shoulders: and of the Holy Spirit; and finally: Amen. Today, Western Christians and the Oriental Orthodox touch the left shoulder before the right. Orthodox Christians use the right-to-left movement.
There are several interpretations; according to Church Fathers the forehead symbolizes Heaven; the stomach, the earth; the shoulders, the place and sign of power. Also, the hand to the forehead may be seen as a prayer to the Father for wisdom; the hand to the stomach as a prayer to the Son who became incarnate; and the hand to the shoulders as a prayer to the Holy Spirit. The fingers put together first touch the forehead — to sanctify the mind, then — the belly near the solar plexus — for sanctification of feelings, then to the right and finally to the left shoulder — to sanctify one’s bodily strength.[10]
The right cross, practiced by Eastern Orthodox believers, symbolizes how “Christ descended from the heavens to the earth, and from the Jews (right) He passed to the Gentiles (left)”, according to Pope Innocent III. In Oriental Orthodox and Roman Catholic practice, the left cross has become standard, showing, (in one of many interpretations) that the believer hopes to be not on Christ’s left—with the goats, as in Jesus’ parable—at the day of judgment, but on Christ’s right. The difference between the Latin and the Greek customs is that the right side is associated with holiness, and the heart (on the left) with the spirit, so that those who, in mentioning the Holy Spirit, used the Latin phrase “Spiritus Sancti” (noun before adjective) touched left before right, while those who said, in Greek, “τοῦ Ἁγίου Πνεύματος” – tou agiou pneumatos – (adjective before noun) did the opposite.[11]
Chrysostom admonishes: “You should not just trace the cross with your finger, but you should do it in faith”.[12] The sign of the cross is “a simple gesture and … a simple prayer”.[13]
[1] Very Rev. Canon Howe, “Sign of the Cross” in The Catechist, 1898.
[2] J.W. Drijvers, Cyril of Jerusalem: Bishop and City, (Brill, 2004).
[3] Rev. William Seymour, The Cross in Tradition, History, and Art, (Putnam Sons. Ltd., 1898). Also refer to Bert Ghezzi, The Sign of the Cross: Recovering the Power of the Ancient Prayer, (Loyola Press, 2006).
[4] Ibid.
[5] Andreas Andreopoulos, The Sign of the Cross: The Gesture, the Mystery, the History, (Paraclete Press, 2006).
[6] Ibid.
[7] Allan D. Fitzgerald, Augustine through the Ages: An Encyclopedia, (Eerdmens Publishing Press, 2009).
[8] Andreas Andreopoulos, The Sign of the Cross: The Gesture, the Mystery, the History, (Paraclete Press, 2006).
[9] Kees, den Biesen, Simple and Bold: Ephrem’s Art of Symbolic Thought, (Gorgias Press, 2006).
[10] Bert Ghezzi, The Sign of the Cross: Recovering the Power of the Ancient Prayer, (Loyola Press, 2006).
[11] Andreas Andreopoulos, The Sign of the Cross: The Gesture, the Mystery, the History, (Paraclete Press, 2006).
[12] Rev. William Seymour, The Cross in Tradition, History, and Art, (Putnam Sons. Ltd., 1898).
[13] Bert Ghezzi, The Sign of the Cross: Recovering the Power of the Ancient Prayer, (Loyola Press, 2006).
Monday, September 14, 2009
Feast of the Exaltation of the Salvific and Life Giving Cross
Velum shathrukalle ninaal njangal halleluiah…
Dveshikale medhichedum nin naamathil
Varikallil ninnum kathengale nee halleluiah…
Shathrukalle lejipichu (Kukliyon of the Cross)
“The sayings of the prophets foretold the holy Wood, whereby Adam was set free from the ancient curse of death. And today, at the Exaltation of the Cross, all creation raises its voice, asking of God plenteous mercy. O Master, who alone art boundless in compassion, be our atonement and save our souls!" (Feast of the Veneration of the Cross)
Each year on the fourteenth of September, the faithful come together in her churches for a unique celebration bound up in mystery and paradox. In this season the Cross, that most horrible of tools, is hallowed in the center of the church. The bishop/priest, taking the cross, processes to the center of the church where, as through it he presents his blessing, the people intone a solemn ‘Lord, have mercy’. Christians “exalt” the Cross of Christ as the instrument of our salvation. Adoration of the Cross is, thus, adoration of Jesus Christ, God and Man, who suffered and died on this instrument of torture for our redemption from sin and death. The cross represents the One Sacrifice by which Jesus Christ, obedient even unto death, accomplished our salvation. The cross is a symbolic summary of the Passion, Crucifixion and Resurrection of Christ – all in one image.
On this great day, the precious Cross of Christ is not only venerated, it is exalted. It is elevated to the place of greatest honor, adored again and again as the ‘footstool’ by which Christ reigns over the universe. On this day, perhaps more than most other days, the full paradox of the Cross is loudly proclaimed: this instrument of most horrible death is become the ensign of victory and eternal life. The cruel weapon of torture and torment has been taken in the hand of God and transformed into the sword by which every enemy is defeated. The sword is raised, and the Devil is fallen. Without the Cross there is no Resurrection.
The Cross is power. The Cross is glory. The Cross is regal. The Cross is sweetness. The Cross is majestic. All these are wondrously foretold in the pages of a testament we call Old and all too often think of as ‘outdated’ or ‘outmoded’. But when the Church sings her hymns, and when she magnifies the precious and life-giving Cross, she turns her eyes to these images. It is with a heart immersed in this truly cosmic and eternal universality of the Cross that she exults: ‘The Cross is the guardian of the whole earth! The Cross is the beauty of the Church! The Cross is the strength of kings! The Cross is the support of the faithful! The Cross is the glory of the angels and the wounder of demons! We venerate Thy Cross, O Master, and we glorify Thy holy Resurrection!’.
The Cross – because of what it represents – is the most potent and universal symbol of the Christian faith. It has inspired both liturgical and private devotions: for example, the Sign of the Cross, which is an invocation of the Holy Trinity; the Sign of the Cross at the reading of the Gospel; and the Veneration of the Cross by the faithful on Good Friday. Placing a cross in churches and homes, in cars, or wearing this image on our persons, is a constant reminder – and witness – of Christ’s ultimate triumph, His victory over sin and death through His suffering and dying on the Cross. We remember Our Lord’s words, “He who does not take up his cross and follow me is not worthy of me. He who finds his life will lose it, and he who loses his life for my sake shall find it.” (Mt 10:38,39). Meditating on these words we unite ourselves – our souls and bodies — with His obedience and His sacrifice; and we rejoice in this inestimable gift through which we have the hope of salvation and the glory. "Dying, you destroyed our death; rising you restored our life. Save us by your cross, Christ our Redeemer".
Dveshikale medhichedum nin naamathil
Varikallil ninnum kathengale nee halleluiah…
Shathrukalle lejipichu (Kukliyon of the Cross)
“The sayings of the prophets foretold the holy Wood, whereby Adam was set free from the ancient curse of death. And today, at the Exaltation of the Cross, all creation raises its voice, asking of God plenteous mercy. O Master, who alone art boundless in compassion, be our atonement and save our souls!" (Feast of the Veneration of the Cross)
Each year on the fourteenth of September, the faithful come together in her churches for a unique celebration bound up in mystery and paradox. In this season the Cross, that most horrible of tools, is hallowed in the center of the church. The bishop/priest, taking the cross, processes to the center of the church where, as through it he presents his blessing, the people intone a solemn ‘Lord, have mercy’. Christians “exalt” the Cross of Christ as the instrument of our salvation. Adoration of the Cross is, thus, adoration of Jesus Christ, God and Man, who suffered and died on this instrument of torture for our redemption from sin and death. The cross represents the One Sacrifice by which Jesus Christ, obedient even unto death, accomplished our salvation. The cross is a symbolic summary of the Passion, Crucifixion and Resurrection of Christ – all in one image.
On this great day, the precious Cross of Christ is not only venerated, it is exalted. It is elevated to the place of greatest honor, adored again and again as the ‘footstool’ by which Christ reigns over the universe. On this day, perhaps more than most other days, the full paradox of the Cross is loudly proclaimed: this instrument of most horrible death is become the ensign of victory and eternal life. The cruel weapon of torture and torment has been taken in the hand of God and transformed into the sword by which every enemy is defeated. The sword is raised, and the Devil is fallen. Without the Cross there is no Resurrection.
The Cross is power. The Cross is glory. The Cross is regal. The Cross is sweetness. The Cross is majestic. All these are wondrously foretold in the pages of a testament we call Old and all too often think of as ‘outdated’ or ‘outmoded’. But when the Church sings her hymns, and when she magnifies the precious and life-giving Cross, she turns her eyes to these images. It is with a heart immersed in this truly cosmic and eternal universality of the Cross that she exults: ‘The Cross is the guardian of the whole earth! The Cross is the beauty of the Church! The Cross is the strength of kings! The Cross is the support of the faithful! The Cross is the glory of the angels and the wounder of demons! We venerate Thy Cross, O Master, and we glorify Thy holy Resurrection!’.
The Cross – because of what it represents – is the most potent and universal symbol of the Christian faith. It has inspired both liturgical and private devotions: for example, the Sign of the Cross, which is an invocation of the Holy Trinity; the Sign of the Cross at the reading of the Gospel; and the Veneration of the Cross by the faithful on Good Friday. Placing a cross in churches and homes, in cars, or wearing this image on our persons, is a constant reminder – and witness – of Christ’s ultimate triumph, His victory over sin and death through His suffering and dying on the Cross. We remember Our Lord’s words, “He who does not take up his cross and follow me is not worthy of me. He who finds his life will lose it, and he who loses his life for my sake shall find it.” (Mt 10:38,39). Meditating on these words we unite ourselves – our souls and bodies — with His obedience and His sacrifice; and we rejoice in this inestimable gift through which we have the hope of salvation and the glory. "Dying, you destroyed our death; rising you restored our life. Save us by your cross, Christ our Redeemer".
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