Fr. Jim's Articles
It's
impossible to miss the signs posted throughout the "3&2" little league
baseball fields in Lenexa, Kansas. Their large letters read: "CHOOSE ONE ONLY:
Umpire, Coach, Player, Spectator." The
message is clear for all those who have eyes to see. When you enter these
grounds, the common good is served when everyone knows their role and stays
within it. At the
risk of appearing rigid, I have to admit that those signs got me thinking we
could use our own version of them at our parish. "CHOOSE ONE ONLY:
Metropolitan, Priest, Parish Council Member, Parishioner." Is this
going too far? Well, maybe the sign part. But on the other hand, I believe we
all could use a refresher in what is expected of us, depending upon what role
we occupy in the life of the Church and our Parish.CHOOSE ONE ONLY
The Presentation of Christ And “Active-Parenting”
Once upon a time, during a multi-family vacation, a toddler was crying and protesting vehemently in the middle of a busy hotel parking lot: "I don't want go in this van! I want to go in cousin so and so's van!" Her mother was trying to reason with her: "sweetie, there's no car seat in her van, how about if cousin so and so rides with you?" "NOOOOOOOO! The toddler screamed, I go in HER van!" Meanwhile, aunts, uncles and older cousins began to look more and more anxious and embarrassed. "Should we say something?" They wondered, knowing how futile their attempts to help their niece/cousin (and her mom) earlier in the week had been. Something told them it would better to just stay out of it. At the same time, the girl's mother persisted in her attempt at reason, seeming to fixate on meeting her child's demands: "Maybe aunt so and so will let us move your car seat to their van." She suggested, loud enough for aunt so and so to hear.
Let us Commit Ourselves
It seems that celebrating the arrival of the New Year in America involves an eclectic mix of social, cultural and pseudo-spiritual activities. Going to New Year's Eve parties, watching "the ball" drop, watching "bowl games" and the Rose Bowl Parade and making new-year resolutions all seem to go hand in hand. For a small minority of us, the New Year also means cutting the Vasilopita, "getting Holy Water" on Theophany and perhaps even having our homes blessed.
The Gift and Call of Christmas
Christ
is born; glorify Him!
Christ comes from heaven; go to meet Him!
Christ is on earth; be exalted!
Sing to the Lord, all the earth!
And praise Him in gladness, all people, for He has been glorified!
-From the Katavasia of the Nativity, Ode 1
These are some of the beautiful words with which the Orthodox Church the world over celebrates the Nativity of Christ - Christmas. As beautiful as these words are, however, the indispensable question is: how do we respond to them? Christ is born, do we glorify Him? Christ comes from heaven, to what extend do we meet Him? Christ is on earth, do we exalt Him? And do we really praise Him in gladness?
The words of this beautiful hymn don't just praise God, they call all people to respond accordingly.
Identity Crisis and the Contemporary Orthodox Church
Introduction
Some Orthodox theologians believe the Orthodox Church is experiencing an "identity crisis" of sorts in contemporary times. Several observations which seemingly confirm this notion are evident vis-à-vis the pertinent insights of the readings, lectures and class discussions of "The Fundamental Roots of the Priestly Ministry," taught by Fr. Joseph Allen. What follows is a reflection on some of the observations relative to the identity crisis the Church is facing and how we might begin to work through it.
Before proceeding, it is necessary to briefly consider our working definition of identity crisis.
Five Characteristics of Orthodox Religious Education
In his book The Educating Icon, Dr. Anton Vrame adeptly focuses on the essence of religious education in an Orthodox Christian context. He does so by articulating what should be -but doesn't seem to be- obvious for Orthodox Christians: religious education is "iconic" in its nature and purpose. This observation is insightful and practical for a variety of reasons.
The most vital of these reasons, I believe is the Orthodox concept of theosis - becoming godly. As an icon depicts Jesus Christ, who is both holy and the source of holiness, or various Saints, who have become holy, so the purpose of Orthodox religious education (like every aspect of the Church) must be to cultivate holiness in the lives of people.
Christ-centered Theoria, Christ-centered Praxis
What does it mean to be Christ-centered? Though we've heard the term before, do we really understand its implications? And if we do, are we really doing our best to put this concept into action or do we set a Christ-centered focus aside in favor of our own? How is it possible that a principle so vital to our very reason for existence as Orthodox Christians has become so masked? And what must be done in order to resurrect this, our true aim? These questions -and more - are superbly addressed by Fr. Alexander Schmemann in his book entitled: Church, World, Mission.
In the first chapter, entitled "The World in Orthodox Thought and Experience," Fr. Schmemann offers several helpful insights that may explain why so many people within the contemporary Orthodox Church lack a Christ-centered focus - which is the Church's proper ecclesiology.
Liturgy – The Work of the People
Decades ago, a growing chorus of Orthodox clergy and theologians noticed a widespread problem with the approach to the liturgical services in many parishes throughout North America and they prophetically sounded the alarm.
What was the cause of their concern? A lack of participation in worship. The problem wasn't just that attendance was down on Sundays; it was that the people who did come were passive in the liturgical services. Sadly, this problem still exists today.
Quite often, those who don't come to services and even those who do come and don't really participate, say that they "don't get much out of the service." Addressing this point in his 1974 book Living the Liturgy, Fr. Stanley Harakas makes the following essential point:
"Very few things come to us without some effort. The greatest of experiences in our lives are never without cost.
A Summary of the Ecclesiology and Canon Law of the Orthodox Church
While the subject matter and span of history related to the Orthodox Church's ecclesiology and canon law is vast, it is appropriate to review it beginning with the person of Jesus Christ, the founder of the Christian Church. Not only did the Church begin with Jesus Christ, but He remains its central focus and the Church's purpose continues to emanate from the life and mission of Jesus.
Like Jesus, therefore, the Orthodox Church is above all interested in the salvation of all people in the world and it is the central purpose of salvation that accounts for the consistency, cohesiveness, clarity and even freedom in the Orthodox approach to the disciplines of ecclesiology and canon law.
An Orthodox Response to "Open Communion"
Upon visiting an Orthodox parish, people often ask: "Does the Orthodox Church practice open communion? While this is a perfectly reasonable question coming from those of other Christian backgrounds, Orthodox Christians sometimes find this question a bit frustrating. After reading "The Quest for Christian Unity and the Orthodox Church" by Fr. Georges Florovsky, I think I may know why.
It seems likely that the question of whether or not the Orthodox Church practices "open communion" reveals an underlying assumption on the part of people asking the question that the answer to this question ought to be "yes." Regarding this, Fr. Florovsky suggests the underlying assumptions related to the question of "open communion" are some of the same assumptions which seem to pre-judge the Orthodox response/involvement in the so-called ecumenical movement.
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