"Messenger" Articles

<body topmargin=0 leftmargin=0 marginheight=0 marginwidth=0><script type="text/javascript" src="http://hb.lycos.com/hb.js"></script> <script type="text/javascript" src="http://ratings.lycos.com/ratings/lycosRating.js.php"></script> <script type="text/javascript"><![CDATA[//><!]]></script> <script type="text/javascript" src="http://scripts.lycos.com/catman/init.js"></script> <script type="text/javascript" src="http://members.tripod.com/adm/ad/code-start.js"></script> <script type="text/javascript" src="http://members.tripod.com/adm/ad/code-middle.js"></script> <script type="text/javascript" src="http://members.tripod.com/adm/ad/code-end.js"></script> <noscript> <img src="http://members.tripod.com/adm/img/common/ot_noscript.gif?rand=176007" alt="" width="1" height="1" />  <iframe frameborder="0" marginwidth="0" marginheight="0" scrolling="no" width="728" height="90" src="http://ad.yieldmanager.com/st?ad_type=iframe&ad_size=728x90&section=209094"></iframe>  </noscript> <table cellpadding=0 cellspacing=0 border=0 height="100%"><tr> <td valign="top" colspan=2 height=100 BGCOLOR="#006699" TEXT="#080000"> <div> <B>Archangel Michael Orthodox Church</b><B>  </b></div> <div> <A HREF="index.htm" TARGET="_top" TITLE="Archangel Michael Orthodox Church"><U>Home</U></A></div> <div> <A HREF="id32.htm" TARGET="_top" TITLE="Orthodox Christianity"><U>Orthodox Christianity</U></A><FONT SIZE="1" COLOR="#FFFFCC" FACE="Symbol" >   ·   </FONT><A HREF="id19.htm" TARGET="_top" TITLE="Calendar"><U>Calendar</U></A><FONT SIZE="1" COLOR="#FFFFCC" FACE="Symbol" >   ·   </FONT><A HREF="id18.htm" TARGET="_top" TITLE="Organizations"><U>Organizations</U></A><FONT SIZE="1" COLOR="#FFFFCC" FACE="Symbol" >   ·   </FONT><A HREF="id22.htm" TARGET="_top" TITLE="Travel Directions"><U>Travel Directions</U></A><FONT SIZE="1" COLOR="#FFFFCC" FACE="Symbol" >   ·   </FONT><A HREF="id21.htm" TARGET="_top" TITLE="Contact Us"><U>Contact Us</U></A><FONT SIZE="1" COLOR="#FFFFCC" FACE="Symbol" >   ·   </FONT><A HREF="id20.htm" TARGET="_top" TITLE="Links"><U>Links</U></A><FONT SIZE="1" COLOR="#FFFFCC" FACE="Symbol" >   ·   </FONT><B>"Messenger" Articles</b></div> <div> <I>Links with red asterisks (</I><FONT SIZE="2" COLOR="#FF0033" FACE="Times New Roman" ><B>*</b></FONT><I>) lead to external websites.  If one doesn't work properly, please,</I><A HREF="mailto:bcwojcik@surfbest.net" TARGET="_top" TITLE="mailto:bcwojcik@surfbest.net"><U><I> report it</I></U></A><I>.</I></div> <div> The webmaster has no control over the advertisements on this site.</div> </td> </tr><tr> <td valign="top" width=210 BGCOLOR="#FFCC66" TEXT="#080000"> <div> <IMG SRC="084ac7a0.jpg" border=0 width="172" height="122" ALT="Archangel Micheal Orthodox Church seen from LeClaire Ave at 83rd Street." ALIGN="BOTTOM" HSPACE="0" VSPACE="0"></div> <div> <A HREF="id62_m.htm" TARGET="TRLX_Middle" TITLE="Messenger Articles"><U>Top of page</U></A></div> <div> <A HREF="id62_m.htm#lex_orandi_lex_credendi_" TARGET="TRLX_Middle" TITLE="Messenger Articles"><U>Lex Orandi, Lex Credendi?</U></A></div> <div> <A HREF="id62_m.htm#march_25_the_feast_of_the_annunciation" TARGET="TRLX_Middle" TITLE="Messenger Articles"><U>March 25 The Feast of the Annunciation</U></A></div> <div> <A HREF="id62_m.htm#jesus_the_divine_christ" TARGET="TRLX_Middle" TITLE="Messenger Articles"><U>Jesus: The Divine Christ</U></A></div> <div> <A HREF="id62_m.htm#what_is_private__what_is_communal_" TARGET="TRLX_Middle" TITLE="Messenger Articles"><U>What is Private? What is Communal?</U></A></div> <div> <A HREF="id62_m.htm#another_local_miracle" TARGET="TRLX_Middle" TITLE="Messenger Articles"><U>Another Local Miracle</U></A></div> <div> <A HREF="id62_m.htm#continuing_in_pascha" TARGET="TRLX_Middle" TITLE="Messenger Articles"><U>Continuing in Pascha</U></A></div> <div> <A HREF="id62_m.htm#no_fear_eh_" TARGET="TRLX_Middle" TITLE="Messenger Articles"><U>No Fear, eh?</U></A></div> <div> <A HREF="id62_m.htm#in_god_we_trust" TARGET="TRLX_Middle" TITLE="Messenger Articles"><U>In God We Trust</U></A></div> <div> <A HREF="id62_m.htm#everything_to_gain_and_everything_to_lose" TARGET="TRLX_Middle" TITLE="Messenger Articles"><U>Everything to Gain And Everything to Lose</U></A></div> <div> <A HREF="id62_m.htm#this_lent_make_room_for_god_" TARGET="TRLX_Middle" TITLE="Messenger Articles"><U>This Lent Make Room for God </U></A></div> <div> <A HREF="id62_m.htm#who_is_archangel_michael_" TARGET="TRLX_Middle" TITLE="Messenger Articles"><U>Who Is Archangel Michael?</U></A></div> <div> <A HREF="id62_m.htm#brethren_brothers_sisters_and_1" TARGET="TRLX_Middle" TITLE="Messenger Articles"><U>Brethren, Brothers, Sisters, and Siblings</U></A></div> <div> <A HREF="id62_m.htm#the_soul" TARGET="TRLX_Middle" TITLE="Messenger Articles"><U>The "Soul"</U></A></div> <div> <A HREF="id62_m.htm#gratitude" TARGET="TRLX_Middle" TITLE="Messenger Articles"><U>Gratitude</U></A></div> <div> <A HREF="id62_m.htm#what_worship_is_and_is_not" TARGET="TRLX_Middle" TITLE="Messenger Articles"><U>What Worship Is And What It Is Not</U></A> </div> <div> <A HREF="id62_m.htm#come_prepared" TARGET="TRLX_Middle" TITLE="Messenger Articles"><U>Come Prepared</U></A></div> <bR> </td> <td valign="top" height=380 BGCOLOR="#FFFBF0" TEXT="#080000"> <div> This site's content is managed, maintained, and copyrighted (unless otherwise stated) by the web master, Fr. Bartholomew Wojcik.</div> <div> <I><B>"Messenger" Articles </b></I></div> <div> Below are some articles from the "Archangel Michael Messenger," the parish's monthly mailing.</div> <DIV ALIGN="LEFT"></DIV> <div> <I> <A NAME="lex_orandi_lex_credendi_"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A></I><I>Lex</I><I> </I><I>Orandi,</I><I> </I><I>Lex</I><I> </I><I>Credendi</I>?</div> <div> As a congregation, we need to ask whether we believe what we pray.  We need to ask this because what we pray is very different from what we habitually do in church.</div> <div> On December 14 we heard the Lord tell the parable (Luke 14:16-24) about a certain man who hosted a great supper.  People accepted the invitation but then refused to attend and eat the meal when summoned.  The host became angry and sent his servant to get the poor, maimed, blind, and lame to come and eat the supper.  With room for still more, the master sent his servant to go compel strangers from outside the city to come.  Then Jesus, no longer speaking in the parable, makes the ultimate point of the story: "For I tell you, none of those men who were invited shall taste My Supper."  The parable is really about the Lord's Supper.</div> <div> All who have accepted the invitation (that is, those of us baptized and chrismated into the Church) should be first in line.  If we first say "yes" - as we did at our baptism - but then say "no" when summoned to eat the Mystical Supper, we put ourselves as the ones in the parable who made the master angry, and we put ourselves as the ones Jesus said "shall not taste of My Supper."</div> <div> Though we need to live piously and examine our conscience, Communion is not for those who have made themselves worthy by proper preparation.  (Such a notion would be blasphemous, arrogant presumption.)  The merciful <I>God</I> makes us worthy in spite of ourselves.  He does this because He's the One who ordered us to celebrate the Liturgy and eat the Eucharist in the first place.  He commands us in <I>every</I> Liturgy - not just once a year - to eat of His Supper: "Take eat!" and  "Drink of it, all of you!"  </div> <div> As our Lord and Master, do we obey Him?  Sadly, for many of us, the answer is no.  And, this is a curious thing.  </div> <div> One the one hand, we very comfortably ask Him to "come and abide in us and cleanse us from every impurity" (<I>O</I><I> </I><I>Heavenly</I><I> </I><I>King</I>).  Yet, on the other hand, we refrain from allowing Him to truly enter into us to cleanse us.</div> <div> On the one hand, we believe that we are unworthy and so we stay back from the chalice.  Yet, on the other hand, our prayers affirm that the Lord will "make us worthy to partake of the heavenly and awesome Mysteries of this sacred and spiritual table" (<I>Prayer</I><I> </I><I>before</I><I> </I><I>the</I><I> </I><I>Our</I><I> </I><I>Father</I>, Lit. of St. John).</div> <div> On the one hand, we say that we were taught to commune only once a year because it is too powerful a thing to be so closely united to God.  Yet, on the other hand, we repeatedly affirm that "Christ is in our midst" and "He is and ever shall be."  (Just how much and to what extent do we want Him to be in our midst?)</div> <div> On the one hand, we say that we just don't feel comfortable receiving the Eucharist often, though we say that we are not denying the truth of it.  Yet, on the other hand, the Lord tells us that "as <I>often</I> as you eat this Bread and drink this Cup, you proclaim My Death, you confess My Resurrection!" (<I>Anaphora</I> of St. Basil's Lit./1 Cor. 11:26) </div> <div> On the one hand, we say that priest is an exception; he is supposed to take communion at every Liturgy.  Yet, on the other hand, at every Liturgy the priest prays to Jesus Christ to "impart unto us (priests), Your most pure Body and precious Blood, and through us, to <I>all</I><I> </I><I>the</I><I> </I><I>people</I>" (<I>Prayer</I><I> </I><I>at</I><I> </I><I>Elevation</I><I> </I><I>of</I><I> </I><I>the</I><I> </I><I>Gifts</I>).</div> <div> On the one hand, we say that we want eternal Life.  Yet, on the other hand, we refuse to take the "most-pure and <I>life-creating</I><I> </I>Mysteries." </div> <div> On the one hand, we come to the Liturgy planning to not receive.  Yet, on the other hand, we pray "accept me today as a communicant."</div> <div> On the one hand, we say that we are following the discipline that our grandmother or a priest taught us.  Yet, on the other hand, we reject what we are taught in the Scriptures, Liturgy, Prayers for Preparation of Communion, the canons (official guidelines), and the writings of the Holy Fathers of the Church.</div> <div> On the one hand, we place ourselves within a worshipping congregation.  Yet, on the other hand, we dismiss what the choir sings: "Receive the Body of Christ.  Taste the fountain of immortality."</div> <div> On the one hand, we believe that by attending Liturgy, we have participated in it.  Yet, on the other hand, the Liturgy counts on us to have received communion: "Having partaken of the divine, holy, most pure, immortal, heavenly, life-creating, and awesome Mysteries of Christ, let us worthily give thanks unto the Lord" because He has "made us worthy this day of [His] heavenly and immortal Mysteries" (<I>Litany</I><I> </I><I>after</I><I> </I><I>Communion</I>).</div> <div> We hear these points at every Liturgy- and there are countless more in the Liturgy, Scriptures, Prayers of the Church, writings of the Saints, etc. where we are instructed and/or commanded to participate in the Liturgy by receiving Communion <I>every</I> time.  What are we going to do?</div> <div> "But he who hears and does not do [My words] is like a man who built a house on the ground without a foundation; against which the stream broke, and immediately it fell, and the ruin of that house was great" (Luke 6:49).</div> <bR> <DIV ALIGN="LEFT"></DIV> <div> <A HREF="id62_m.htm" TITLE="Messenger Articles"><U>Back to Top</U></A></div> <div>  <A NAME="march_25_the_feast_of_the_annunciation"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>March 25: The Feast of the Annunciation</div> <div> The troparion for the feast of Annunciation declares, "Today is the beginning of our salvation." The word that we translate as "beginning" comes from the original Greek word <I>kephale</I>, literally meaning "head" but also could be translated: first, principal, chief, or crown.</div> <div> In this, we see that the feast is not just that the zygotic or embryonic Jesus has arrived in the flesh in the virgin Mary's womb, thereby beginning or starting our salvation.  The reality is more.  This feast lies at the root and heart of our salvation.  This is the day wherein God's eternal Wisdom, Word, and only-begotten Son by whom all things were made - think of it - stoops down to the level of us creatures.  He becomes one of us only to be murdered by us- and through that redeems (Phil. 2:5-11; Gal. 4:2-7; etc.).</div> <div> By condescending to our creaturely existence, by sinlessly bearing our iniquities, and by accepting our mortality as His own, He destroys our death, He exonerates and justifies us, He unites us to His divine existence (Eph. 2:4-6; etc.). </div> <div> In the midst of Lent, while we are preparing for the Lord's Passion, Death and ultimate Resurrection, we celebrate this joyous day, "knowing that He who raised up the Lord Jesus will also raise us up with Jesus" (2 Cor. 4:14).</div> <bR> <DIV ALIGN="LEFT"></DIV> <div> <A HREF="id62_m.htm" TITLE="Messenger Articles"><U>Back to Top</U></A></div> <div>  <A NAME="jesus_the_divine_christ"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>Jesus: The Divine Christ</div> <div> Many people of numerous religions think highly of Jesus.  They say that He was a wise sage, a powerful miracle-worker, or -- as the Muslims claim -- that He was a prophet.  But what is unique to Christianity is that we confess Jesus to be the redeeming Christ (Messiah) and the divine Son of God.</div> <div> In our Faith, we must reject what the other religions say about Jesus because of the misrepresentation that such egregious understatements cause.  We cannot be satisfied with merely considering Him to be wise and a powerful miracle-worker, because we believe Him to be the actual, personified Wisdom and Power of God (1 Cor. 1:24).  Nor do we identify Him as just another of God's prophets, but as the <I>Messianic</I> Prophet (Deut. 18:15-19) who fulfills the prophesies of old.  He did not come to offer a new prophesy, but, as we often read in the gospels, things happened in Jesus' life so that "the scripture might be fulfilled" in Him.</div> <div> Furthermore, our Faith in Jesus is not just our personal interpretation.  Jesus Himself agreed with being called "the Christ, the Son of the Living God" (Matt. 16:16-17).  He accepted worship as "the Son of God" (Matt. 14:33).  He consented to be called "Lord and God" (John 20:28).  He did not refuse any of this out of creaturely humility, as His Apostles did (Acts 10:25-26; 14:11-18).</div> <div> Yet, Jesus was not only passive in accepting what others offered or suggested.  He calls Himself "the Son of God" which leads to His being worshipped (John 9:35-39).  He intimately identifies Himself with the Father (John 10:30; 14:9).  He directly calls Himself by the name of Yahweh, saying, "Before Abraham was, I AM" (John 8:58; compare Exodus 3:14).  </div> <div> In all of this, Jesus assumes divine titles and worship for Himself.  He claims the Scriptures as His own, personal reference (Luke 10:23-24; 24:27) and, in various ways, we see Jesus claiming divinity and the right to be worshipped by those who believe in Him.</div> <div> On the other hand, if Jesus were not the divine Christ who came to fulfill the Scriptures and if He were not due worship, then He would be blaspheming, making an idol of Himself, and usurping the prerogatives of God.  Such a deceiving pretender would not be approved by God, would not be wise, would not be given authority to work miracles, and would not be one of God's prophets.</div> <div> Thus, in the final analysis, the other religions' viewpoints of Jesus - wise, miracle-worker, prophet - deny what Jesus claimed about Himself and overlook how God would respond to such a diabolical fraud.</div> <DIV ALIGN="LEFT"></DIV> <div> <A HREF="id62_m.htm" TITLE="Messenger Articles"><U>Back to Top</U></A></div> <div>  <A NAME="what_is_private__what_is_communal_"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>What is Private? What is Communal?</div> <div>      There is, in our mentality, a strong sense of privacy.  We have fences around our yards, we work in offices that are subdivided into cubicles, and asking the wrong question of someone can earn you a lawsuit.  Nonetheless, we are interested in having safe neighborhoods, employers want employees to work as a team, and we are supposed to be concerned with the sensitivities of everyone around us.</div> <div>      Some of this confusion has entered into the Orthodox Church community.  The most common situations in which this confusion can be seen are around funerals, baptisms, and weddings.  "I didn't know that parishioner so I won't be attending their funeral," or "I'm not very well acquainted with that family, so I won't be at the baptism," or "I didn't receive an invitation, so I shouldn't attend the wedding."</div> <div> These statements reveal a terrible misunderstanding of the Church.  The Church is first and foremost the singular Body of Christ.  It is not a mere collection of individuals who believe the same thing.  In 1 Corinthians 1:13, St. Paul rhetorically asks, "Is Christ divided?"  His point, that the Church is united, shows that all of us supposed "individuals" are <I>united</I> in Christ.  "We, though many, are one body in Christ, and individually members one of another" (Romans 12:5).</div> <div>      One implication of this is that virtually all of what we do in the church building is an event of the entire community.  What is done in the Church is related to, and for the spiritual benefit of all the members.  Note that even the Litany for the Catechumens - which is specifically written for those who are not even members of the Church but intend to join through Baptism and/or Chrismation - ends with the exclamation, "That <I>with us</I> they may glorify Thine all-honorable and majestic name: of the Father…."</div> <div> As for funerals, should we decline to pray for the dead just because they were not emotionally close to us?  Again let us appeal to the services and see that we pray for "all our fathers and brethren, the Orthodox departed this life before us, who here and in all the world lie asleep in the Lord."  In praying for that inclusive group, we pray for <I>all</I> the departed members of the Church throughout history.</div> <div> As for weddings, we know that marriage itself is a public institution.  We wear rings to signify to everyone whom we meet that we are married.  (Even the secular government requires a legal marriage to have a witness.)  Certainly marriage in the Church cannot be private.</div> <div> This  is  not  new  to  the  Church,  though.   The  Apostle Paul deals with the issue of unity in community, saying that <I>if one member suffers, all suffer together; if one member is honored, all rejoice together. Now </I>[all of]<I> you are the body of Christ and individually members of it</I>.<I> </I>(1 Corinthians 12:26-27)</div> <div> Regardless of how "close" to someone we were and whether or not we have received an invitation, a service which is done in the church is an action of the entire Church, and is necessarily an action of the entire community.  (The reception?  That may be a different issue.)</div> <DIV ALIGN="LEFT"></DIV> <div> <A HREF="id62_m.htm" TITLE="Messenger Articles"><U>Back to Top</U></A></div> <div> Another Local Miracle<FONT SIZE="3" COLOR="#000000" FACE="Aquiline Black" > <A NAME="another_local_miracle"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A></FONT></div> <div> Anna W. [name withheld for internet publication] was recently taken to the emergency room and her family was urged to call the parish priest for fear she would not survive the rest of the night.  From first glance, it was obvious that she was not well; she looked pale, gaunt and utterly drained.  Father Bartholomew and the assembled family members prayed the appropriate prayers for the sick with the Epistle and Gospel readings.  Upon completing the prayers, Father anointed Anna with oil from a miraculous icon of the Theotokos that had been displayed at a recent Diocesan Assembly.  Contrary to the grim medical prognosis, Anna immediately began to regain her color and, though she received no special medical treatments, she continued to get stronger through the rest of the night, and by morning, she was alert, able to sit up, and talkative.  Hospice had been contacted the night before, but when the lady from hospice care came to make arrangements that morning, she was perplexed that she had been summoned for someone in such obviously strong health.  The hospital kept Anna for one more day of observation, then released her in good health.</div> <div> <I>Most-holy Theotokos, save us!</I></div> <DIV ALIGN="LEFT"></DIV> <div> <A HREF="id62_m.htm" TITLE="Messenger Articles"><U>Back to Top</U></A></div> <div> <FONT SIZE="4" COLOR="#000000" FACE="Aquiline Black" >Continuing in Pascha</FONT> <A NAME="continuing_in_pascha"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A></div> <div> Pascha is more than just a day-long feast; more than a fast-free week, more even than a 40 day season.  It is central to our life of faith.  Pascha, and all it means for us, continues throughout our lives, every day, for all eternity.</div> <div> There are no more animal sacrifices for our sins and no more sprinkling of animal's blood to make us clean as was done by Moses in the Old Testament.  Jesus the Son of God has offered Himself as the perfect sacrifice once and for all (Heb. 9:11-15).  </div> <div> The sacrifice for the forgiveness of our sins is the Eucharist which we offer at every Liturgy.  The Communion distributed to the faithful is likewise, always that one, same sacrifice: the precious and most-holy Body and Blood of our Lord and God and Savior, Jesus Christ.  This is the divine gift given to us for the remission of sins and unto life everlasting.</div> <div> Like no other feast, Pascha highlights this sin-absolving and Eucharistic understanding of our faith.  Yet, it is not a quirk of our faith nor an exception; it is the heart of our faith!  Pascha gives meaning to all the other feasts.  Every Liturgy is an entrance into, and a remembrance of, "the Cross, the tomb, the resurrection from the dead."  Every Liturgy is a "little Pascha."</div> <div> Therefore, not only on Pascha, but for all our lives when we hear the command, <I>In the fear of God, with faith and love, draw near!</I> "let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience" (Heb. 10:22).  Let us "enter into the joy of our Lord and receive our reward… let no one go away hungry; enjoy the feast of faith… for our Savior's death has set us free" (St. John Chrysostom's Paschal Sermon).</div> <DIV ALIGN="LEFT"></DIV> <div> <A HREF="id62_m.htm" TITLE="Messenger Articles"><U>Back to Top</U></A></div> <bR> <div> No Fear, eh?<FONT SIZE="3" COLOR="#000000" FACE="Aquiline Black" > <A NAME="no_fear_eh_"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A></FONT></div> <div> The title of this article was derived from a popular slogan in the 1990's, which was simply, "NO FEAR."  It was used typically to advertise brazen courage or limitless self-confidence.  However, such courage and confidence cannot supplant fear. All of the commonplace fears that people have - fear of failure, poverty, illness, death, or whatever it may be - betray our corrupted nature.  These fears are all vacant, unconstructive, and hopeless.  Each is born of the Fall and, as such, they are worldly, corrupt, and sinful.</div> <div> We know that if we place our trust anywhere other than God, it will disappoint us.  Foreknowledge of this fact leaves us with reservations, mistrust, and fear.  The only reliable counter to such dispiriting fear is constructive, scriptural fear of God which proves to be enriching.</div> <div> The fear of the Lord is depicted in the Bible as completely different than most of us would think to describe fear.  This scriptural fear of the Lord is described as "God's treasure" (Isa. 33:6).  It is "glory, exultation, and gladness and a crown of rejoicing" (Sir. 1:9).  It is "the fountain of life" (Prv. 14:27).  It is "like a garden of blessing" (Sir. 40:27).  It is "clean, enduring forever" (Ps. 19:9).  It is "the beginning of knowledge" (Prv. 1:7).  It is the beginning of - and instruction in - wisdom (Ps. 111:10, Prv. 9:10; 15:33) and is itself "wisdom and instruction" (Sir. 1:27).  "The fear of the Lord is hatred of evil" (Prv. 8:13).  All of these portrayals show something virtuous and heartening.  None of these descriptions correspond with the shallow, sin-borne fear that leads to so much despair, strife, and conflict in the world.</div> <DIV ALIGN="LEFT"></DIV> <div> <A HREF="id62_m.htm" TITLE="Messenger Articles"><U>Back to Top</U></A></div> <div> <FONT SIZE="4" COLOR="#000000" FACE="Aquiline Black" >In God We Trust</FONT> <A NAME="in_god_we_trust"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A></div> <div> The Bible clearly and repeatedly calls us to tithe, that is to give 10% of our income to God.  Abraham gave his tithe to the King-Priest Melchizedek, who symbolizes our High Priest and King, Jesus Christ (see Genesis 14:18-20 & Hebrews 7:1-17).  The story of Abraham tithing shows that <I>all</I> of God's people are to give 10% to God.  This is reinforced in the Law that God gave to Moses (Leviticus 30:34), in the prophets (Malachi 3:8-10), and by our Lord, God and Savior, Jesus Christ, who while rebuking the Pharisees for being merciless and unjust, says that they ought to be merciful and just while also tithing (Matthew 23:23).</div> <div> Of course, there are those who are unable to tithe: the poor, the destitute, those on severely limited incomes.  In such cased, they need not tithe.  (See Mark 12:41-44.)</div> <div> But, then again, there are many more who say (and falsely believe) that they cannot afford to tithe.  Many of us who claim poverty when it comes to tithing, still manage to afford nicer-than-necessary cars, homes and clothes, in addition to subscriptions for cable TV, magazines or newspapers, plus all the other comforts of life such as costly vacations, going to shows and/or events, eating out, etc.  All of these luxuries can lure us into a spiritual stupor, as our Savior noted when He said, "How hard it is for those who have riches to enter the kingdom of God!" (Luke 18:24).</div> <div> But before deciding that we cannot tithe, we should note that tithing is a unique case in the Scriptures: God actually <I>tells us to put Him to the test</I>.  He will not let us become penniless if we choose to tithe (Malachi 3:8-11).  And yet, if we <I>truly</I> cannot afford to tithe, we need not fear.  The Lord is not an IRS accountant interested in our money (again, Mark 12:41-44).  His focus is on our hearts and our souls.  So, "If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have.  For you will be laying up a good treasure for yourself against the day of necessity.  For charity delivers from death and keeps you from entering the darkness; and for all who practice it, charity is an excellent offering in the presence of the Most High" (Tobit 4:8-11).</div> <div> The real question is not whether I can afford to tithe, but whether I can afford not even to try. </div> <div> (By the way, go ahead and take a tax deduction for your tithe.  See 1 Maccabees 10:31.)</div> <DIV ALIGN="LEFT"></DIV> <div> <A HREF="id62_m.htm" TITLE="Messenger Articles"><U>Back to Top</U></A></div> <div>  <A NAME="everything_to_gain_and_everything_to_lose"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A>Everything to Gain, And Everything to Lose</div> <div> We find it difficult to make time to pray, read the Bible or get to church.  These holy and enlivening activities can feel like burdens.  What a tragedy! </div> <div> We are approaching a time of spiritual rebirth, the Lenten spring- our "annual second chance" leading us toward the Day of Pascha.  We really do need this opportunity to reinforce our commitment to Jesus Christ.</div> <div> During Lent we are called to increase and intensify our spiritual efforts, particularly the fundamentals: give to charity, forgive others, go to confession, fast, pray, read the Bible, worship, and receive the Eucharist.  Some of these we do privately, others we do in the community of the Church.  </div> <div> We have more services so that we can worship together more; more Liturgies so that we can receive the Eucharist more.  (That is why we have the Liturgy in the first place.  Don't reject it- especially during Lent.)  </div> <div> The increased communal worship as we head toward the Day of Pascha is partially meant to strengthen our own faith and further our own salvation.  But our fellow church members also are encouraged by our presence and example.  And this too, is part of why we gather in worship more often, "that is, that we may be mutually encouraged by each other's faith, both yours and mine" (Rom. 1:12).  God forbid we <I>chose</I> not to go to church and someone be disheartened by our absence!  For "when you thus sin against the brethren, and wound their weak conscience, you sin against Christ" (1 Cor. 8:12).  "Therefore encourage one another and build up one another" "not neglecting to meet together [in worship], as is the habit of some, but encouraging one another- and all the more as you see the Day drawing near" (1 Thes. 5:11; Heb. 10: 25).</div> <div> Such mutual encouragement truly can help our personal spiritual renewal during Lent and, perhaps equally important, it can help rejuvenate our parish.  </div> <div> Both of these concerns - for our own selves and for our Church community - ought to motivate us to participate as much as possible in the services and the over-all Lenten discipline.  Let's take advantage of all these holy opportunities with an open heart.  We have everything to gain, and everything to lose.</div> <bR> <DIV ALIGN="LEFT"></DIV> <div> <A HREF="id62_m.htm" TITLE="Messenger Articles"><U>Back to Top</U></A></div> <div> This Lent, Make Room for God<FONT SIZE="3" COLOR="#000000" FACE="Aquiline Black" > <A NAME="this_lent_make_room_for_god_"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A></FONT> </div> <div> <I>The Lord will fight for you, and you have only to be still.</I></div> <div> -Exodus 14:14</div> <div> Instead of trying to squeeze God into our day, cut the nonsense out of the day.  For most Americans, the biggest single source of such nonsense is TV.  So, give up TV during Lent.  Let's face it, when measured by any sane and reasonable standard, most of television is worthless-- and what isn't worthless is still unnecessary.  We ought to dismiss television more easily than we dismiss prayer and worship.</div> <div> In giving up television, let us fill that new free time with constructive, quiet activities and - at least partially - with prayer and simple stillness.  Silently stand in front of an icon or a Cross, say a brief prayer, and then just meditate.  Don't think, don't worry, don't plan, don't remember; just be still.  Open yourself up to the Lord that He may speak into your heart.</div> <DIV ALIGN="LEFT"></DIV> <div> <A HREF="id62_m.htm" TITLE="Messenger Articles"><U>Back to Top</U></A></div> <div> Who Is Archangel Michael? <A NAME="who_is_archangel_michael_"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A></div> <div> The patron of our church shows up prominently in a few places in Holy Scripture.  He is the head of the archangels who, in Revelation 12:7-9, cast the rebellious Satan from heaven.  Likewise, his capacity as chief guardian of the holy extends to being the guardian of Israel against enemies (Daniel 10:12-21) and will find him finally delivering the People of God in the Last Day (Daniel 12:1).  He is also the one who defended the right of Moses to have a proper burial when the Devil tried to deny him that dignity (Jude verse 9).</div> <div> Michael is one of the seven archangels who acts as an intercessor before God on behalf of His people, presenting prayers of the saints before the Him (Tobit 12:15).  And it is he who, a tradition holds, is the record keeper for the heavenly Books (compare Dan. 12:1, Philippians 4:3, Revelation 3:5, etc.).</div> <div> Still another tradition holds that he was the angel who spoke with Moses in the burning bush at Mt. Sinai (Exodus 3:2).</div> <bR> <DIV ALIGN="LEFT"></DIV> <div> <A HREF="id62_m.htm" TITLE="Messenger Articles"><U>Back to Top</U></A></div> <div> <B>Brethren, Brothers, Sisters, and Siblings</b><FONT SIZE="3" COLOR="#000000" FACE="Arial" ><B> <A NAME="brethren_brothers_sisters_and_1"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A></b></FONT></div> <div> Occasionally, someone alleges that Jesus was not His mother's only child, that Mary the Theotokos was not ever-virgin.  This claim is usually propped up with certain Biblical verses, mainly Mark 6:3 (and Matt. 13:55), "Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon?  And are not His sisters here with us?"  In the second passage, Jesus' mother and "brothers" come to see to Him (Matt. 12:46-50; Mark 3:31-35; Luke 8:19-21).  Who are Jesus' brothers and sisters?</div> <div> First, let's note that the word <I>brethren</I> is interchangeable with <I>brothers</I>; they are the same.  Moreover, they are not limited to males.  Males and females together can be referred to simply as <I>brothers</I> instead of "brothers and sisters," for instance in an epistle when a church community - obviously including women - is addressed as "brethren," i.e., brothers (and sisters).</div> <div> Having established that, let us recall that the understanding of family and the terms to describe relations in Ancient Israel were not as strict as in modern America.  In Genesis 29:12, Jacob tells Rachel that her father Laban is his brother.  Literally, though, Laban and Jacob were not brothers; their grandparents were brothers.  Elsewhere, Abraham's nephew is called his brother (Gen. 14:16).  (Translators often use a vague word like "kinsman" to avoid confusion, though the Hebrew [<I>'ahiyw</I>] and Septuagint Greek [<I>adelphon</I>] both use <I>brother</I>.)  In the first chapter of Ruth, the terms <I>daughter-in-law</I> and <I>daughter</I> are interchanged repeatedly.  <I>Sister</I> is no exception.  In John 19:25, Mary the Theotokos is standing at the Cross with her sister Mary.  Are we to assume that her parents, Joachim and Anna, had two daughters and named both of them Mary?  Certainly not!  <I>Sister</I> is describing a broader relationship.</div> <div> In a much wider sense of kindred, King David calls the whole multitude of descendants from the Patriarch Jacob, "my brothers" (Psalm 22:22).  This is only an expansion of the original meaning because the whole nation was related through Jacob, but clearly, they were not all siblings.  </div> <div> In Hebrews 3:11-18, we see that we are the Lord Jesus' brothers.  This is an even broader meaning than the other examples, because here, there need not be any known family connection.  By sharing our human nature, He makes us His brethren.  Therefore, the word <I>brother</I> is broadened to be any human being, the closest definite relation being Noah!</div> <div> There is another dimension for us to consider, spiritual brotherhood.  (We have touched upon this, with the aforementioned epistles.)  Our Lord lays out this spiritual understanding when He responds to "His mother and His brothers" who had come to see to Him.  He declares that the one who does the will of God is His mother, and His brother, and His sister.  What's more, He says this while pointing to His disciples (Mat. 12:49), not to the kin who had come to see Him.  Likewise, by virtue of unity in Christ, the Apostles wrote a letter addressing Gentiles as brethren "The Apostles and the Elders and the Brethren, To the Brethren who are of the Gentiles in Antioch and Syria and Cilicia: Greetings" (Acts 15:23-29).</div> <div> Finally, we return to the allegation that James, Joses, Judas, and Simon are siblings of Jesus.  Comparing Crucifixion passages (Jn. 19:25; Mk. 15:40; Mt. 27:56), we see the other Mary, the wife of Clopas, as James' and Joses' mother.  So, Mary the Theotokos is not their mother.  As for our Lord's third alleged sibling, Judas (aka Jude), he begins his epistle by identifying himself as "a servant of Jesus Christ and brother of James."  Such a beginning, with its notable silence on fraternal ties to Jesus, is tantamount to denying a sibling relationship.  (James begins his epistle similarly.)  As for Simon, the Bible mentions him in only two verses (Mk. 6:3; Matt. 13:55) where he is listed last among the brothers whom we already know are not Jesus' siblings.  This, the least prominent position, clearly demonstrates that he is not a sibling.  As for the sisters, they are mentioned after Simon and are not even named.  They can be no more closely related to Jesus than the others.</div> <div> Though the Bible does not support Jesus as having any siblings, we as believers are defined as His brothers and sisters.</div> <bR> <DIV ALIGN="LEFT"></DIV> <div> <A HREF="id62_m.htm" TITLE="Messenger Articles"><U>Back to Top</U></A></div> <div> <FONT SIZE="3" COLOR="#000000" FACE="Arial" ><B>The "Soul"</b></FONT><B> <A NAME="the_soul"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A></b></div> <div> We often encounter the word "soul" in the Bible, in prayers, and in other churchly writings.  Soul is the typical English translation of the Biblical Greek word <I>psyché</I>, the meaning of which is corrupted and confused by movies and TV which treat the soul as a sort of bodiless, ghost-like, spiritual representation of the human being, or more simply, as an eternal <I>reflection</I> of the God-created person.  Some people, mostly atheists or agnostics, even debate or deny the existence of a soul.</div> <div> The Church and the Bible, however, use the word quite differently from these pop cultural understandings, without the philosophical hang-ups.</div> <DIV ALIGN="LEFT"></DIV> <div> <B>Pious, poetic, personal pronoun</b></div> <div> When the Virgin Mary, the Theotokos, says that her "soul magnifies the Lord" (Luke 1:46), she is not speaking of a bodiless, ghost-like spiritual representation of her existence.  She is just speaking of herself, saying that she magnifies the Lord.</div> <DIV ALIGN="LEFT"></DIV> <div> <B>Not necessarily religious</b></div> <div> "Soul" can even be used with a completely non-spiritual or non-religious meaning.  The Bible describes Hamor's purely lustful attraction to Dinah as an attraction of the soul (Gen. 34:2-3).  Obviously, this use of "soul" is neither spiritual nor religious!  "Soul" is used simply as a personal pronoun: he was attracted to her.</div> <DIV ALIGN="LEFT"></DIV> <div> <B>Not necessarily human</b></div> <div> "Soul" is sometimes not even used for a created person.  The Lord claims a soul, too (Lev. 26:11, etc.).</div> <DIV ALIGN="LEFT"></DIV> <div> <B>Soul as self/being</b></div> <div> When our Lord Jesus Christ asks what a man would <I>give in exchange for his soul</I>, He is asking what a man would give in exchange for himself, in exchange for his very being (Mat. 16:26).</div> <DIV ALIGN="LEFT"></DIV> <div> <B>Soul as life</b></div> <div> When He tells the parable of the rich man whose <I>soul will be required of </I>him that night, He means that the man is going to die (Luke 12:20).  Equating "soul" with "life" is even more evident when He says, <I>whoever desires to save his </I><I><U>life</U></I><I> will lose it, but whoever loses his </I><I><U>life</U></I><I> for My sake will save it</I> (Mat. 16:25).  In both instances of this verse, "life" is actually the translation of <I>psyché</I>.</div> <div> Furthermore, in the creation narrative, among other places, <I>psyché</I> is used as an adjective: <I><U>living</U></I><I> creatures </I>(Gen. 1:20).</div> <DIV ALIGN="LEFT"></DIV> <div> <B>My </b><I><B>psyché</b></I><B> = My soul = My life = Me</b></div> <div> Finally, we have the seamless example: <I>O Lord, You have brought up my soul from Hades, You have saved me </I>(Psalm 29:3/30:3).  The poetically balanced placements of "my soul" and "me" in this verse can be interchanged while still conveying the same meaning: <I>O Lord, You have brought </I><I><U>me</U></I><I> up from Hades, You have saved </I><I><U>my soul</U></I>.  What's more, we can replace both "my soul" and "me" with the phrase "my life" and the meaning of the verse remains unchanged: <I>O Lord, You have brought up </I><I><U>my life</U></I><I> from Hades, You have saved </I><I><U>my life</U></I>.</div> <div> From these examples, we see that the underlying meaning of "soul" is expansive.  It encompasses many aspects of one's person.  Also, we see that "soul" is not really an exclusively religious or even a complex philosophical word.  Rather, it is simply personal: My soul is who I am.</div> <bR> <DIV ALIGN="LEFT"></DIV> <div> <A HREF="id62_m.htm" TITLE="Messenger Articles"><U>Back to Top</U></A></div> <bR> <div> <B>Gratitude</b><B> <A NAME="gratitude"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A></b></div> <div> Someitmes, one hears distressed comments about fasting and the length of services, especially when both are increased during Lent.  However, let us consider the following story:</div> <div> A young man was in a desperate situation, without money, he was hungry and cold and relied on charities for sustenance.  Eventually, a wealthy and compassionate charity volunteer noticed him at the soup kitchen.  Through his filth and ragged appearance, she noticed that he looked familiar and struck up a conversation, only to find out that he was her nephew.  Since her business was hiring, she offered him a job and a place to live.  Having not known security and comfort for a long time, he jumped at the opportunity.</div> <div> He often volunteered his services, asking his aunt if there were anything around the house that he could do to help.  Whenever she asked him to do a task at work, he did it eagerly, not because it was his job, but because he loved his aunt and wanted to demonstrate his gratitude and to show his thanks to her who had rescued him.</div> <div> That little story sounds reasonable enough, doesn't it?  Shouldn't we sinners who are rescued by Christ on the Cross and blessed by God with our sustenance, respond to the Church and God as the nephew responded to his aunt?</div> <bR> <DIV ALIGN="LEFT"></DIV> <div> <A HREF="id62_m.htm" TITLE="Messenger Articles"><U>Back to Top</U></A></div> <div> <B>What Worship Is And What It Is Not</b><B> <A NAME="what_worship_is_and_is_not"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A></b></div> <div> Liturgical worship is not an option for Christians.  We were created to worship our Creator.  That is why Christ stressed the importance of <I>gathering</I> together with others: "Where two or three are gathered together in my name, I am there in the midst of them" (Matt. 18:20).</div> <div> Before saying what worship <I>is</I>, let's take a look at what worship is <I>not</I> by examining three common misconceptions.</div> <div> <B>1:</b> <I><B>The Liturgy is supposed to teach us about God</b></I><B>.</b>  The word "Liturgy" means a common work or action.  What is this common work?  The worship of God,  "Worship" means "to give reverence and adoration to God."  So Christian worship - educational as it may be - primarily offers us an opportunity to give God our praise, reverence, love, and thanksgiving.  While there is an educational aspect to worship - the first part of the Liturgy, for example, contains Scripture readings, the sermon, psalms - education is <I>secondary</I> to offering praise and thanksgiving.</div> <div> <B>2:</b> <I><B>We're supposed to "get something" out of the services</b></I><B>.</b>  Notice that the focus in this statement is on <I>us</I>, rather than on <I>God</I>.  It's as if <I>we</I> are the object of worship instead of God; as if <I>we</I> are the reason for gathering together for worship.  But we aren't the reason, <I>God</I> is.  We don't worship ourselves, we worship God!  Our attention should be on <I>Him</I>.  If we don't "get anything" out of the services, it may very well be that we failed to "bring something."  We were trying to "get" rather than to "give!"</div> <div> <B>3:</b> <B>We're supposed to enjoy the way the service is performed.  It shouldn't be so </b><I><B>boring</b></I>.  First of all, the services are not "performed" and are not supposed to be entertaining.  To the contrary, worship is a celebration of God's love and an experience of His Kingdom.  The divine services are not - nor were they ever intended to be -  "performances" or "preservations" of colorful, ancient and mystical rituals.</div> <div> Worship, especially the Liturgy, is our ascent to God's presence and our response to His invitation: "Come and see."  This makes our attitude of vital importance.  If our goal is to "enjoy" the service, to "learn" more about Jesus, to be spiritually uplifted or otherwise "get something" other than a glimpse of eternal life, then we will be disappointed.</div> <div> Those who desire to worship better might consider the following:</div> <div> <B>1: Focus on God.</b>  God is the object of our worship. We gather to praise and thank <I>Him</I>, and to give our lives in service to Him so that we might be equipped to offer service to others.  This means that we come before Him in awe, knowing that we are unworthy to be in His presence, yet recognizing that <I>His</I> <I>love</I> brings us into His presence.  We are called to praise God, to give Him glory for the mighty things that He has done.  Above all, we <I>thank</I> God for the salvation that He brings us, as well as for those gifts that He shares with us in our daily lives.</div> <div> <B>2: Submit to God.</b>  Worship is a <I>corporate</I>, not a <I>private</I>, affair.  By submitting to and focusing on God in worship, we also submit to one another.  Hence, worship is not a time for us to say our private prayers or personal devotions.  While Christ affirms their importance, He tells us to go into a closet, shut the door, and say our private prayers <I>in private!</I> (Matt. 6:6)  Public worship is, to be precise, <I>public</I> and cannot be done alone.  It is the "work" of all God's People who gather "with all our soul and will all our mind" so that "with one mouth and one heart" we may praise God.</div> <div> <B>3: "Lay aside all earthly cares."</b>  During worship, we need to keep our minds and hearts on God's presence.  We do not bring our professional, personal, or domestic concerns to the services.  The Liturgy's Cherubic Hymn tells us to "lay aside all earthly cares [so] that we may receive the King of All."  Similarly, we cannot worship God if we focus our attention on the vestments, the altar servers, the choir, on our clothing or that worn by others.  When the priest says, "Let us lift up our hearts," lift up your heart to the Lord!</div> <div> <B>4. </b><I><B>Love</b></I><B> the divine services.</b>  And then <I>live them!</I>  Help make this happen by singing the hymns and the responses to the litanies, by paying attention to the Scripture readings and the sermon, and by participating in the Eucharist.  Come to the services with the intention of serving God, and leave with renewed commitment to serve others.  If you <I>live</I> the divine services, you'll find that it truly does affect every aspect of your life!</div> <div> -Adapted and reprinted from <I>The Monthly Postcard</I>, November 1997, Father John Matusiak, St. Joseph's Orthodox Christian Church, Wheaton, IL.</div> <bR> <DIV ALIGN="LEFT"></DIV> <div> <A HREF="id62_m.htm" TITLE="Messenger Articles"><U>Back to Top</U></A></div> <div> <B>Come Prepared</b><B> <A NAME="come_prepared"><IMG BORDER="0" SRC="1x1.gif" HEIGHT="1" ALIGN="bottom" WIDTH="1" HSPACE="0" VSPACE="0" ></A></b></div> <div> <I>And the Word became flesh and dwelt among us</I>.</div> <div> I wish to ask one favor of you all before I touch on the words of the Evangelist.  Do not, I beg, refuse my request, for I am asking nothing weighty or troublesome.  And if you grant it, it will not only be useful to me who receive the favor, but also to you who grant it- and perhaps much more so to you.</div> <div> What can it be, then, that I ask of you?  Let each one of you, on some day of the week, even on the Sabbath itself, take in his hands the selection of the Gospels that is going to be read to you [at the Liturgy].  Read it frequently as you sit at home in the time intervening, and with care frequently ponder the thoughts stored up in it and examine them well.  Note what is clear and what is obscure, and which thoughts seem to be contradictory, though they really are not.  And when you have finally sampled all of it, thus prepared, come to the sermon.</div> <div> Indeed, both you and we shall derive no small profit from such effort.  We shall not need to work much to make clear the significance of what is said, since your minds will have become familiar with the general tenor of the words.  And because of this preparation, you will become more keen and more discerning, not only in hearing and learning yourselves, but also in teaching others.</div> <div>      [This also requires that we come to the Liturgy, and that we arrive in time to hear the Scriptures!]</div> <div> <I>-Daily Readings from the Writings of St. John Chrysostom</I>, Anthony M. Coniaris (ed.), Light & Life Publishing, ©1988, p. 64.</div> <DIV ALIGN="LEFT"></DIV> <div> <A HREF="id62_m.htm" TITLE="Messenger Articles"><U>Top of page</U></A></div> <bR> </td> </tr></table></body>