Tootie Fields once said, “I’ve been on a diet for two weeks and all I’ve lost is two weeks!”
There is a common pattern of “yo-yo” dieting – you’re on a diet . . . off a diet . . . on a diet . . . . Oh, wait, you’re off again; it’s hard to keep track. Our culture is obsessed with food. We can walk into a gas station or an office supply store and purchase food. It is everywhere! We eat in our cars, on the bus, on our bikes, and in front of our computers. Sometimes we’re eating and forget that we’re doing so.
The idea of eating in a balanced way and living a life in balance seems like a chore. We don’t even know where to begin. And it does not help that we have a multi-billion dollar diet industry working hard to “help us”: “Eat this.” “No don’t eat that – it contains carbohydrates.” “Should I use the pink, the yellow, or the white sweetener packet?” “Is this a low-fat food?” “What should I eat?” Something as basic as choosing what and when to eat can become an overwhelming task. This is not a new problem, but a new twist on an old one. For centuries using food in the wrong way has been a temptation. So what do we do?
Our faith can guide us by teaching us to eat in a spiritually minded manner. In living the Christian life, everything we do should be done for the glory of God. A spiritual father once said to me that our senses were given to us to commune with the Divine. This statement – full of wisdom – really got me thinking. We use our senses literally all the time. So, what are we taking in with our eyes? When we watch a movie or read a book, are we utilizing our sense of vision to commune with the Divine? Or are the choices we make causing us to draw away from Him? What about our eating? Is our time spent eating glorifying God?
Godly life is joyful. Secular life is sorrowful. For forty years, as though the presence of God were a toxin in our culture, schools and public square, many of America’s leaders have been zealously working to detoxify our land. Not surprisingly, the more secularized we have become, the more sorrowful we have become. Now here is an amazing disconnect. Why is it that America has never been so Christian1 and yet so joyless? A greater percentage of our population self-identifies as Christian than at any time in our nation’s history, yet we are by all observable phenomena radically depressed. How are we to explain such an anomaly?
The normal state of internal affairs for Christians is expressed by St. Peter: “ ...Jesus Christ, whom having not seen you love. Though now you do not see Him, yet believing, you rejoice with joy inexpressible and full of glory” (1 Peter 1:8). Prozac is no substitute for joy inexpressible. While there are many contributing factors to this epidemic of joylessness, I would like to suggest the primary cause: isolation.
Joy and the Presence of God
by Fr. John Abdalah
The importance of giving pastoral care to college-age people is certainly no secret to those who are doing it – and even more so in our time, when we have moved into what is called the “postmodern era.” Developmentally, the college years are a crucial and eventful time of moral, spiritual, physical and intellectual growth. I would suggest that the changes that occur in the four college years are so dramatic that, frequently, the college freshman is hardly recognizable as the same person when he or she graduates. College is also, in my opinion, the first time that individuals have the developmental skills and life experience really to understand the Christian message and dedicate themselves to Christ. Regardless of the effectiveness of our catechetical programs during childhood, those who are even younger are simply not prepared to understand abstract concepts like Trinity or Incarnation, and the implied relationships. Providing college-age Orthodox Christians an opportunity to discover, strengthen and (or) commit to Orthodox Christianity should certainly be a priority of the Church. Many Orthodox don’t return to the church after these years away at school. While the various statistics may be conflicting and controversial, all will agree that the loss to the Church of many young people, and the loss to the students of the Church, are of significant concern for the Church.
by Venise Kousaie
Imagine being appointed to a leadership role in your parish without knowing whether you are truly prepared or equipped to handle it.
Imagine that it is a position requiring specialized knowledge in liturgics, music theory, conducting, enunciation, pronunciation, vocal technique, byzantine tones and hymnology, teaching, and so forth. Imagine there is no one with all of these skills that you can talk to, because you really wouldn’t know where to begin to find the sources of all the information you need to be successful in your leadership role.
Early in my ministry as an Antiochian Orthodox Church Choir Director I found myself in precisely this situation. Although as a musician I had majored in voice and piano, there was a lot about directing a choir I needed to learn. As the result of a directive from His Eminence Metropolitan PHILIP, the opportunity came to attend the first-ever Sacred Music Institute (SMI) at the Antiochian Village in 1984. I didn’t know what to expect. I attended, believing that my faith would guide me to solutions. What I found in the hills of Pennsylvania shaped my sacred music ministry and my contribution to my parish, my diocese and the Archdiocese for the next 28 years. The courses I took at the SMI were given by a group of musicians and clergy who were experts in their respective professional fields, and the courses served to fill gaps in the knowledge I needed to be successful. There were music-school teachers, theologians, conductors and key-note speakers.
Each and every year upon returning to the SMI I would tap into this wealth of resources in sacred music and take away something new, whether it was new music to teach my choir at home, or conducting techniques, or a better understanding of the Byzantine tones and the order of the liturgical services.
by Fr. Elias Bitar
from The Word, March 1987
Many things, throughout the history of the Church, have been said about this most holy period of the Orthodox Christian year.
We live in an age of great and continuous achievements in all aspects of our wonderful world. We are, everyday, trying to discover new dimensions to things in life.
Lent — the forty-day journey toward the Resurrection of our Lord, has suffered much because of lack of attention. There is no doubt that we know a great deal about Lent, we have enough information to satisfy our inquisitive mind, but our spirit cries out for meaningful application of our faith. How can we do this?
First, by being full of God and empty of ourselves. In doing this, we learn to trust God more than we do our own reasoning. As our Lord said to His Disciples that this kind (meaning the evil Spirit) comes out only by prayer and fasting, He meant PRAYER AND FASTING, and NOT what we want Him to mean. Lent is a period of prayer and fasting. It is a time especially set aside for us to draw closer to God.
Before we enter the Lenten period, we are reminded of the desire to come closer to Christ (Zacchaeus), because unless we want to move toward God we will always stay away from Him. Then we are asked to be humble like the Publican (“God have mercy on me a sinner”) and not “Thank God I am better than everyone else.” God abides only in the humble heart. The Prodigal Son urges us to acknowledge our sinfulness and return to God the Father. All these preparation guidelines help give us the proper attitude towards Lent. These are tools with which to enter the Lenten period.
I preferred to do nothing without your consent in order that your goodness might not be by compulsion but of your own free will. (Phlm 1: 14)
In today's secular society there are two extreme views of those serious followers of Christ who apply Christ's teachings on tolerance and forgiveness in their lives. One view is that such Christians are wanting in courage by failing to call for retribution and vengeance for crimes society may rightly find abhorrent. On the other hand, committed Christians are viewed as intolerant if they choose to reject values and practices that are un-Christ like. The Christian response can only be understood by deepening our understanding of the Holy Trinity and the relationship of the Persons of the Holy Trinity among themselves.
What we know of the essence of the Godhead, the Holy Trinity, Father, Son and Holy Spirit, One God, is magnificently summarized by St. John Chrysostom in his Divine Liturgy: "for Thou art God ineffable, inconceivable, invisible, incomprehensible, ever existing and eternally the same." The Holy Spirit-inspired Church and its early Councils undertook the task of trying to understand and express the relationship between the veiled prototype of the Holy Trinity contained in the Old Testament Scriptures and God as One-in-Three as revealed by Christ Himself. McGuckin summarizes that it consisted of a "theology of three perfectly coequal divine persons (hypostases), all sharing the selfsame divine nature (ousia). . . more succinctly . . .a vision of God where the Son and Holy Spirit were homoousion with the Father though hypostatically distinct."
A common human experience is that when one is absorbed in work or activity that one deems worthwhile, time seems to fly; one is often so deep in concentrated focus as to 'forget about self;' the opposite of this is the experience of listlessness. On a purely human level we could consider the words of Hindu teacher Gandhi regarding such absorbing work: ".. . finding satisfaction in work is our best hope for happiness in life."i However, there is a higher matter to be considered, a Divine element to 'worthy work.' King David links the work we do to our purpose in life: "The Lord will fulfill His purpose for me; thy steadfast love, O Lord, endures forever. Do not forsake the work of thy hands." (Ps 137: 8). So, what is ultimately meaningful will be that which we do that carries out our purpose in life; and at the same time it will be a Godly act. In his Epistle to the Corinthians (1Cor 3: 9,13-14) St. Paul tells us: "For we are God's fellow workers; you are God's field, God's building … each man's work will become manifest; for the Day will disclose it, because it will be revealed with fire, and the fire will test what sort of work each one has done. If the work which any man has built on the foundation survives, he will receive a reward."
by Rev. V. Berzonsky
from The Word, February 1969
Little by little since the Sunday of Zaccheus we have been preparing ourselves for Great Lent, which in turn is the movement towards the Feast of Feasts, the Pascha, Easter. The first Sunday of this preparatory period, the Sunday of the Pharisee and the Publican, has as its theme: Christianity as humility. The second Sunday, the Sunday of the Prodigal Son, has the theme: Christianity as return or conversion. The third Sunday has the theme: Christianity as judgment. The fourth Sunday has the theme: Christianity as forgiveness. These four themes are essential in our preparation for Great Lent.
Let us approach Lent with a proper understanding of this period. Let us not reduce this Lent to giving up something for Lent: for this idea fills man with such pride that he loses all the benefit he was supposed to achieve and even more. Let us not reduce Lent to our personal problem.
Lent is a time for slowing-down, for taking ourselves to account, in order that we may be spiritually prepared for the feast to come. Lent is the time when the Church withdraws from the New Testament into the Old Testament. Lent is the time when we become nostalgic for communion.
In a larger sense, Lent is a permanent dimension of Christianity. It is not a spiritual bath. Lent expresses the church as pilgrimage, as movement, as exodus. Lent opens our eyes to the things that we do not see. Let us remember the idea of Church as fast and feast, as expectation and fulfillment, as humility and glory.
by Rev. V. Berzonsky
from The Word, February 1971
Before the Great Lent begins the Orthodox Church reserves three weeks in order to encourage in its members a proper mental preparedness towards the season of intense prayer, meditation and fasting. We must learn not merely to accept lent as a spiritual obligation, an intrusion into a life of fun and diversion, but rather we must learn to welcome its discipline if we are to benefit by it spiritually.
Let us first mention certain misconceptions regarding this period: the great danger of keeping a strict lent is that one tends to become self-righteous. Wisely the Sunday of the Publican and Pharisee is put at the very start of the Triodion Cycle to impress upon our minds the distastefulness of self-righteousness. It would be far better not to observe the lent than to have it result in an arrogance, a ‘holier-than-you’ attitude.
Neither is Lent intended for scoring points in heaven. The hairs on our head may be numbered, as the Lord tells us; but it is highly unlikely the angels keep track of whether we had a cheese sandwich or boloney for lunch. We sometimes tend to keep the letter of the lent and fail to develop an over-view, a general framework for understanding why we deprive ourselves of certain foods and pleasures.
by Fr. Daniel Daly, Spiritual Advisor for Midwest Antiochian Women
(Editor’s note: Fr. Daniel took excerpts from the following sermon in a talk he gave to Midwest women in fall 2010. Published in DIAKONIA Winter 2010-2011)
"Going therefore teach all nations, baptizing them in the Name of the Father and of the Son and of the Holy Spirit. Teach them to observe all that I have commanded you...”
The Church is in the world to carry out the mission given to it by the Lord Himself. The church must carry out the ministries of : 1. evangelization and witness, 2. the sacramental mission of worship and sacrament, 3. the ministry of fellowship, 4. the ministry of charity.
Our ministry of evangelization is carried out in various ways in the church. In addition to the Sunday sermon we have our church school programs and our adult education series. We have bookstores, which can be very popular with our visitors. We are very blessed in Orthodoxy that our building and our icons proclaim the message of the Gospel. In addition to all these things we have the individual witness of each of you. We have a duty to witness both to the people within this faith community and to those outside. In all that we do here in our church we do so with the realization that our church does not only exist for those within this parish, but it also has a mission to those outside it as well.
The title of this Chaplain's Corner is a verse from one of the last prayers said during the Divine Liturgy of St. John Chrysostom (the Mass) in the Eastern Church. Many will recognize it is an almost verbatim quote from St. James’ Epistle (1:17). Among these “good and perfect” gifts is heroism. This brings up the issue of who is a true hero. Few in the United States, as well as the wider world, are not aware of the shooting which took place at the School Board Meeting in Panama City, Florida on 14 December, 2010. While not as dramatic as the crash water landing of a disabled A320 Airbus in the Hudson River,i nevertheless the actions by some that day were heroic in their own way. A reportedly mentally ill individual, whose wife had been fired from her position as a teacher, entered the school board meeting room with a loaded gun, and painted a large letter V on the wall (for Vengeance). He then let the female school board members go and started shooting at the male members.
The board Superintendent, Bill Husfelt, called out to the shooter and said “Take me.” [The firing] had been his decision, and he had had to sign the termination papers. He even started to rise from behind the Board desk to make himself a target, hoping the others would be let go. At one point, one of the female board members re-entered the room and tried to hit the shooter from behind with her over-size pocketbook. In the meantime, a retired police officer and Chief of Security for the School District, Mike Jones, entered the meeting room, crouched below the rear spectator seats, but still in the line of fire, and, in order to try to save the life of the school board members still in the room, opened fire on the perpetrator, hitting him several times.
A Story from Holy Orthodox Tradition
by Fr. Michael J. Buben
from The Word, March 1960
According to the witness of Holy Scripture, the old Simeon was a man “just and devout, waiting for the consolation of Israel; and the Holy Ghost was upon him.” (Luke 2, 25). From God, Simeon had been foretold about the coming of the True Messiah. Ancient historians teach us the following about Saint Simeon.
The great and divinely inspired work of translating the Old Testament Books from the Hebrew to the Greek language was begun by Ptolemy Philadelphus, King of Egypt (Seventy-two (sometimes referred to as 70) Hebrew elders from the twelve tribes of Israel were selected for the work of translation. Each Hebrew elder was a teacher of Mosaic Law, a Scriptural Scholar, and proficient in both the Greek and Hebrew languages. These divinely inspired men brought forth the Septuagint version of the Old Testament. Among these scholars who translated the Books of the Old Testament into Greek on the island of Pharos, near the city of Alexandria was the elder Simeon.
While translating the Book of the Prophet Isaiah, Simeon came to the words; “Behold a Virgin shall conceive, and bear a Son” (Isaiah 7, 14). Reading them, he became confused, thinking that it was impossible for a Virgin without husband to give birth. Simeon took a knife and was ready to erase the word — Virgin — and substitute the word — wife. At this time an angel of God appeared, held Simeon’s hand and said:
by Very Rev. Stephen Rogers
from The Word, January 2001
As the month of January draws to a close, the Church calls us on the 30th to celebrate the Feast of the Three Holy Hierarchs: St. Basil the Great, St. Gregory the Theologian and St. John Chrysostom.
In celebrating these three great teachers of the Church, the Church in its hymnody refers to them as “harps of the Spirit,” “rays of light,” “scented flowers of Paradise,” “instruments of grace.” The Gospel read at Divine Liturgy is that of the Good Shepherd (John 10:9-16). This gospel, always appointed to be read on feast days of canonized bishops, speaks to us of the God-given role of the episcopacy to watch over our souls.
In these three great shepherds of the Church, we see both a commonality and differences that can enlighten us in how we lead our lives as Christians. Honored as supreme representatives of both the Church’s doctrinal and pastoral ministries, these men give us true examples of what it means to be Orthodox.
St. Basil the Great (330-379), though known throughout Orthodoxy because of the Divine Liturgy that bears his name, was perhaps first and foremost a man of charity and compassion. Known as a protector of the weak and defender of the poor, St. Basil built hospitals, organized charities, cared for orphans and widows and emphasized acts of mercy on the part of all Christians.
A great defender of the faith in powerful writings and homilies, and known as an organizer and reformer of monasteries, St. Basil more than anything else burned with a heart of compassion, living out the words of Christ, “Inasmuch as you do it unto one of these little ones, you do it unto me.”
"...for the letter kills, but the Spirit gives life." (2 Cor 3:6)
Up front I want to make clear that in no manner, shape or form is anything that I am writing meant to abrogate or ameliorate the commandments of God. In fact, just the opposite, my intent is to suggest a pastoral practice which would enhance keeping Christ's commandments. After all, we have it from Christ Himself: ". . . If you love me, you will keep my commandments" (Jn 14: 15).
What I am suggesting is that the best way to keep the commandments is to first focus on understanding their spirit, their meaning, and then make connections to the letter, that is to say, the written code. This approach is both psychologically and spiritually sound (Morelli, 2005). I am making the suggestion that this is an effective way to approach the commandments in workshops, catechesis and especially in pastoral aid given to penitents in the Holy Mystery of Confession.
Recently, I returned from a pilgrimage to Syria and Lebanon. When embarking on such a journey, we often have expectations. My expectations were simple: I wanted to visit the holy Shrine of St. Thekla and monasteries, gleaning information and experience to provide consistency and to ensure the transmission of the Antiochian ethos within the life of the Convent of St. Thekla in Pennsylvania.
The Homilies of St. John Chrysostom on the Epistle of St. Paul to the Colossians
"And above all these things put on love, which is the bond of perfectness." (Colossians 3:14)
Dost thou see that he saith this? For since it is possible for one who forgives, not to love; yea, he saith, thou must love him too, and he points out a way whereby it becomes possible to forgive. For it is possible for one to be kind, and meek, and humble-minded, and longsuffering, and yet not affectionate. And therefore, he said at the first, "A heart of compassion," both love and pity. "And above all these things, love, which is the bond of perfectness."
Now what he wishes to say is this; that there is no profit in those things, for all those things fall asunder, except they be done with love; this it is which clenches them all together; whatsoever good thing it be thou mentionest, if love be away, it is nothing, it melts away. And it is as in a ship, even though her rigging be large, yet if there be no girding ropes, it is of no service; and in a house, if there be no tie beams, it is the same; and in a body, though the bones be large, if there be no ligaments, they are of no service.
For whatsoever good deeds any may have, all do vanish away, if love be not there. He said not that it is the summit, but what is greater, "the bond"; this is more necessary than the other. For "summit" indeed is an intensity of perfectness, but "bond" is the holding fast together of those things which produce the perfectness; it is, as it were, the root.
by Rev. Robert E. Lucas
from The Word, December 1962
In Arabic folklore, there is a tale that as the tares and the wheat grow, they show which God has blessed. The ears that have been blessed bow their heads and acknowledge every grain, and the more fruitful they are, the lower their heads are bowed. The tares which God has sent as a curse lift up their heads erect, high above the wheat, but they are only fruitful of evil.
Pride, in any form is an enemy of man. Pride deceives us and insists we have no faults, are better than others and that we should hold ourselves above our fellow man. Pride makes us think that all our talents, all our blessings emanate from ourselves and our own efforts and abilities. Pride discounts God and inflates the individual.
It is true that we should have reasonable pride in our appearance, our family, our home, school, and above all, in our Church. It is a healthy pride when we try to excel in our work, when we try to do better or to better ourselves. Of course, here too, the motive is important. We must make God our partner in our endeavors and in our successes.
Pride is the first sin that was committed in heaven and on earth. It was the voice of Lucifer that cried out: “I will ascend into heaven. I will exalt my throne above the stars of God.” (Isaiah 14: 13) It was the cause of the downfall of our first parents, Adam and Eve, because they thought they could be like God.
The Eastern Church considers "passions" as dispositions to sin. In the Western Church they commonly number seven and are called the deadly sins. One of these passions, envy, is many times hidden or concealed behind a facade of false joy for the good others have come upon, but at the same time there is great inner pain and resentment in the hearts of the envious towards those they begrudge. Envy is actually the last listed of the10 Commandments, but near first on the list of its evil consequences. "You shall not covet your neighbor's house; you shall not covet your neighbor's wife, or his manservant, or his maidservant, or his ox, or his ass, or anything that is your neighbor's." (Ex 20: 17). The writer of the Wisdom of Solomon tells us of the primal importance of envy. It led to the first ancestral temptation, sin and its consequences: ". . . but through the devil's envy death entered the world, and those who belong to his party experience it." (WSol 2:24).
The Western Church Father Blessed Augustine described envy as a "diabolical sin."[i] Our Eastern Church Father St. John Chrysostom considered that "envy arms us against one another. . . . "[ii] St. Gregory the Great tells us that envy engenders conflict: "From envy are born hatred, detraction, calumny, joy caused by the misfortune of a neighbor, and displeasure caused by his prosperity."[iii] Envy is a refusal of charity, which is to say, of love, and is itself is rooted in pride. The pious followers of Islam see envy as an evil and will seek out Allah to be protected ". . . from the evils of the envious when they envy." (Sura 113:5).
by Archpriest A. Narushevich
from The Word, January 1961
On the Feast of the Baptism of the Lord a Christian is transported by his thoughts and feelings to a time long since passed. He directs his attention to that which was accomplished at the Jordan, and his heart is filled with reverent trembling.
A Christian contemplates Heaven opening over the Jordan and the Holy Spirit descending upon Jesus Christ in the form of a dove. He hears the very voice of the Heavenly Father: “This is my Beloved Son, with whom I am well pleased” (Matt. 3: 17). These unusual manifestations leave a profound impression in the heart of a believing Christian, evoking in it wonder and piety. From the depths of his enraptured heart the Christian involuntarily cries out: “Great art Thou, O Lord, and marvelous are Thy works, and there is no word which sufficeth to hymn Thy wonders.”
by Rev. Vladimir Berzonsky
from The Word, December 1968
“As for Mary, she treasured all these things and pondered them in her heart. And the shepherds went back glorifying and praising God for all they had heard and seen; it was exactly as they had been told.” (ST. LUKE 2:19)
The very birth of Jesus was a gift to the world. Not only the Christ-child Himself, but the way that the birth took place; on a trip, in a stable in the most calm, joyful and peaceful night the world has known.
The mystery of the night was God’s way of protecting the blessed happening for those who see with eyes of faith.
Can you imagine the birth of the Christ-child in our times? All the indignity, the vulgar exposure and lack of publicity the Holy family would be forced to suffer?
Picture yourself watching the late news on television. The announcer would say: “Finally, a news item from the Near East. A young woman from Nazareth, on her way to register as a citizen in the capitol, just gave birth to a baby some are claiming as the promised savior of the world. Take it away, Matthew Luke, in Bethlehem.”
by Metropolitan Philip
from The Word, December 1966
With great joy and gratitude for God’s unfathomable love, we greet you at this Christmas season, praying and hoping that Christ will be born in your hearts. If we look upon the birth of Christ as a mere historical event, we celebrate this holy event in vain, for Christ’s birth must serve to renew our lives and make us comprehend God’s eternal love for man whom He created in His own image and likeness.
Man was created out of God’s love to be a partaker of the divine, and when he—deceived by the malice of the devil—rent that fellowship with God, God never ceased seeking him and stretching forth His hand to lead him back to the meadows of salvation. For God loves us despite our sins. He searched for man in Paradise when he had fallen victim to the deceitful one and established a dialogue with man to prepare him for the most decisive event in the history of man. “For God so loved the world that He gave His only-begotten Son, that all who believe in Him should not perish but have eternal life.” (John 3:16) Christ’s birth, therefore, is more than an historical event for He was born to reconcile the human with the divine, to uplift man from the swamps of his lowly existence to the vastness of truth, beauty, and goodness. Christ was born to restore the purity of the image which was stained by sin.
by Archimandrite Michael Shaheen
from The Word, December 1957
At the stroke of midnight on Christmas Eve, our church bells will peel out their cheerful tidings that recall the most unique event in history; for on that night almost 2000 years ago in the East, Christ was born of the Virgin Mary in Bethlehem.
Christmas (Christ-Mass), the Birthday of Jesus, ranks supreme among all the fixed feasts of our Eastern Orthodox Church. Without Christmas, as was stated by St. John Chrysostom, we could not have Epiphany, Easter and Pentecost. Therefore, our Church acts wisely in ushering in this Holy Day with elaborate religious services befitting the One whose birthday it is.
December 25 is only the traditional date of Christ’s birth: the exact time is not really known. In the early Church the Birth of Christ was remembered along with His Baptism (Epiphany) on the 6th of January. However, in the 4th century, when Christianity took over many heathen festivals in order to facilitate their conversion, December 25 was selected for commemorating the Birth of Christ. This was originally a festival of gaiety that honored the unconquered sun. It was first celebrated in Rome around 380 A.D. and is known to have been celebrated in Antioch around 380 A.D. This explains many of the customs that prevail today, which are not in harmony with the true spirit of Christmas. Since then, December 25 became accepted everywhere as the customary time to recall the Birth of Jesus Christ, the Saviour of the world.
by V. Rev. James C. Meena
from The Word, December 1992
“The Lord is our God. The Lord is one. If you love the Lord your God with all your heart, with all your soul and with all your strength, let these words I urge on you today be written on your heart. You shall repeat them to your children and say them over to them whether at rest in your house or, walking abroad, at your lying down or at your rising; you shall fasten them on your hands as a sign and on your forehead as a circlet; you shall write them on the doorposts of your house and on your gates. Let these words I urge on you today be written on your heart.” (Deut. 6:6-9)
This commandment from among the many Mosaic commandments is what Jesus called the greatest of all Commandments, “Thou shalt love the Lord your God with all your heart, with all your soul, with all your strength.” Nothing shall take priority over your love for God. This Commandment is necessarily repeated in your ears today because we are about to celebrate that festal day in which God manifested His love for us in such a way that it shattered history. For God came into the world as a human child, took on humanity without divesting Himself of His Divinity. God became man so that you and I, man, might become God. It is essential for us to understand as we have been inundated with the commercialism of this great feast, of the secularization of this great holy day that it is necessary for us to repeat in the ears of our children, the truth about the significance of this Great Feast.
by V. Rev. Vladimir Berzonsky
from The Word, December1971
Dominating our Christmas, rather “holiday” season, (we do not want to be offensive to our non-Christian and non-believing friends), is the Santa Claus legend. The Santa figure and the gift giving displays find their source not in Jesus Christ as much as in the story by Clement Moore, “The Night Before Christmas,” which is itself a distorted derivative of the actual life of the great Orthodox bishop Nicholas who lived in the small coastal town of Myra in what is today Turkey.
In the Moore poem, a modern family is invaded by a well-meaning old man who leaves gifts nobody seems to have asked for or even want. This is the first distortion of the real situation. May we all live our lives and lack nothing! Yet if we can penetrate the stories told of the actual fourth century bishop, under the layers of legend that cover St. Nicholas throughout the centuries, we find one feature common to each tale, no matter how distorted: Bishop Nicholas always aids those in dire need. Despite the myths surrounding the event, the extreme circumstances of those in the tales of St. Nicholas are much more like the life we know than the family in the Moore story.
by Fr. Mark Beshara
from The Word, November 1970
Families like to meet together for a meal. When the family is large and particularly close to one another, it usually develops this family meal into a kind of ritual. Most Americans find this most clearly expressed in the traditional Thanksgiving Dinner, held every year. The time and place are important for Thanksgiving Dinner, so too is the menu which must be built around certain meats—usually a big turkey—and certain other traditional dishes, such as cranberry sauce and pumpkin pie. Other ritualistic elements are usually developed when a family meets over a number of years for this traditional meal: certain persons have certain functions, definite places to sit, preparation rites are evolved into a strict custom, certain routines become traditional after the meal is finished. And when the afternoon is finished, everyone goes away back to his own daily round of living strengthened once more in the sense of oneness with this family. This conviction of unity and mutual support will bolster each person often in times of frustration or loneliness which come into all our lives. No family should be without a traditional meal. All of us, even those who cannot have such a gathering at Thanksgiving, know that this is true. Some families find that many more than one family meal each year is needed. And these families usually enjoy a unity and strength among themselves that is envied by others.