The WORD, May/June 2024

THE WORD

COVER: THE RESURRECTION, handwritten by Janet Jaime, eleousa@cox.net

3 EDITORIAL by Bishop JOHN

5 THE ONE PASCHA by Metropolitan SABA (Isper)

7 ARCHDIOCESAN OFFICE

12 THE TIMELINE OF CHRIST’S DEATH ON THE CROSS by Daniel Manzuk

14 THE WEIGHT OF SIN AND MERCY by Fr. Peter Kavanaugh

16 THE CHAIR OF ST. PETER IN ANTIOCH by V. Rev. Fr. John W. Fenton

18 COMPASSION by Deacon David Lochbihler

20 CROSSROAD INSTITUTE CELEBRATES TWENTY YEARS

21 THE FULFILLMENT OF THE PROPHECIES CONCERNING THE PASSION OF CHRIST by Daniel Manzuk

26 HE HOLDS US by Khouria Kelleylynn Barberg

29 A LENS FOR GREAT LENT: THE BOOK OF HEBREWS by Dr. Najeeb T. Haddad, Ph.D.

32 HUMILITY AS THE PRINCIPLE OF THE CHURCH by Luke Bullock

35 TEEN ORATORICAL RETREAT

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PROPHET, PRIEST, AND KING PARISH COUNCILS

t is the sacred vocation of all Christians to serve the Lord as prophet, priest, and king. This is particularly true of those whom the bishop blesses to join the presbyters and ordained clergy in leading the local parish communities as parish council members. The bishop, in our Antiochian Archdioceses the metropolitan, is charged with Church order and empowers the clergy and local leadership to serve. This is made clear by the installation of the parish council by the pastor or bishop after the metropolitan approves them. In the Church, no one is an island or authority unto himself. Even the patriarch and metropolitans are elected and sent to exercise their vocations. Even they are accountable to each other and the Church. Pastors and parish councils serve at the direction and with the blessings of the metropolitan to promote the faith within our geographic boundaries. Each of us is charged with serving God as prophet, priest, and king.

Prophet – The parish council is to offer counsel to the priest. God often speaks to us through discussions with pious and holy people. Church leaders are called to be such holy ones and their discussions as council members are to be responses to God working in their lives. I ask each council member not only to be examples of holiness, but when speaking to church members to make every attempt to express the faith delivered to the apostles and saints in every generation. The clergy are to model this for us. A prophet is one who knows God’s will and shares this with the world. All Christians know that God the Word took on

Bishop JOHN

flesh, was crucified, died, and was raised for us, making a way for mankind to be saved. When we share this truth and all that God reveals to us, we fulfill our prophetic mission. This especially applies to parish council meetings and our teaching efforts toward family and friends between council meetings. It is important, too, that we live our lives as examples of the truths that we teach. In addition, it is our teaching responsibility to share the godly decisions of the council with our fellow parishioners, particularly family and friends.

Priest – The parish council members enter Christ’s priestly ministry in praying for the world, and particularly our bishops, parish clergy, fellow counsel members, and parish community. It is right to pray for peace in our community and the world, and to the enlightenment that attaches all to the one, holy, catholic, and apostolic faith. As priests in Christ, Christians stand with man before God, and with God before the world.

King – Kingship, or stewardship, is God’s command for us to rule the space and time over His gifts in a way that reflects His will, and not merely human desires. All that we have comes from God and is returned to God. We will take no earthly things with us into the kingdom of heaven. As stewards we are to use the parables of the kingdom as a guide to offer ourselves, each other, and all that we have in accordance with God’s revelation. God is like the father who runs with joy to the prodigal son, like the woman who seeks the lost penny, like the shepherd who risks everything for the one lost, and the landowner who generously gives out of his treasury. Parish

The Most Reverend Metropolitan SABA

The Right Reverend Bishop THOMAS

The Right Reverend Bishop ALEXANDER

The Right Reverend Bishop JOHN

The Right Reverend Bishop ANTHONY

The Right Reverend Bishop NICHOLAS

Founded in Arabic as Al Kalimat in 1905 by Saint Raphael (Hawaweeny) Founded in English as The WORD in 1957 by Metropolitan ANTONY (Bashir)

Editor in Chief Bishop JOHN

Assistant Editor Christopher Humphrey

Design Director Donna Griffin Albert

Editorial Office: The WORD 2 Lydia’s Path Westborough, MA 01581-1841

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council members need to be examples of God’s goodness and care for the church properties as God reveals in these parables. Parish council members lead by example, with the love and humility taught by Christ in the washing of the feet of the apostles and the radical acceptance of people in spiritual or physical need.

Serving the Church as a parish council member is a holy and rewarding experience. It sometimes comes

with high costs. Fear and pain sometimes lead people to act out in negative ways, or throw childish tantrums. Let us do our best to act in mature and holy ways, to be patient and loving with each other, so that we can be instruments of healing and restoration with each other. Working in Christ as prophet, priest, and king gives us a front-row seat in witnessing God’s loving actions in and for His people.

March 27, 2024

THE ONE PASCHA

CHRISTIANS CELEBRATE ONE PASCHA, EVEN IF THEY DISAGREE ON THE DATE OF THE FEAST. PASCHA IS THE LORD JESUS CHRIST’S PASCHA AND HIS RESURRECTION. WHAT ACCOMPANIES THIS FEAST OF RITUALS AND TRADITIONS, WHICH DIFFER AMONG CHRISTIAN GROUPS, HIGHLIGHTS ONE THING: NAMELY, THE CRUCIFIXION AND RESURRECTION OF CHRIST.

Thus, saying that Christ is “risen” in one church, while his death is being “lamented” in another is silly. The schedule of the services, such as the Lamentations Orthros, the Paschal Vigil, or others, may be different within the churches of the same archdiocese. While the Australians are celebrating the Paschal liturgy, North Americans would still be celebrating the liturgy of Great Saturday (Saturday of the Light) because of the time difference between their countries. Liturgical services commemorate the events of Crucifixion and Resurrection so that the faithful may live their effect in their own lives, rather than to reenact the Crucifixion and Resurrection!

In societies with several Christian denominations, many talk about the unification of the date of Pascha. No doubt, the faithful’s strong desire for this could enhance their external witness, which is important in their pluralistic societies.

Many don’t know that the same rule is applied in deciding the date of Pascha in both Eastern and Western churches. All Christians follow the rule set by the First Ecumenical Council (325 A.D.). The Holy Fathers of this Council decided to celebrate Pascha on the Sunday which follows the first full moon after the Spring Equinox, the first day of spring.

How did the difference in the dates arise? It is

His Eminence Metropolitan SABA (Isper)

a difference in the type of calendar, not in the rule. In the first fifteen centuries, Christians followed what we know as the Old, or Eastern, or Julian calendar. In the Sixteenth Century, Pope Gregory XIII of Rome commissioned an astronomical correction of that calendar, which became known as the corrected, or Western, or Gregorian calendar.

The difference between the two calendars is thirteen days, six hours, and a number of minutes and seconds. Thus, the start of spring, according to the current civil calendar, occurs on or about March 21, which is March 8 according to the Eastern calendar. According to the Western calendar, when the full moon occurs between March 21 and April 3, Pascha will be the following Sunday after the full moon. In this case, however, the full moon would have taken place before the start of spring according to the Eastern calendar (which occurs on or about April 3 on the Western calendar). So, followers of the Eastern calendar would have to wait for the following full moon, which could be a month or even later sometimes, to celebrate Pascha. This is the reason for the long gap between the two dates this year.

What makes this issue even more complicated is that the Christian Pascha (according to the Western calendar) may fall at the same time, or even before, the Jewish Pesach (Passover), while the Christian Pascha, according to our faith, should fall after the date of the Jewish Pesach, not at the same date, nor before it.

In 1923, some Orthodox Churches (Constantinople, Antioch, Cyprus and Greece) agreed to follow the Western calendar in celebrating all the fixed feast days (such as the Nativity and the Annunciation). Some say there was a mutual agreement that these Orthodox Churches would celebrate the fixed-date feasts according to the Western calendar, while the Roman Catholic churches would celebrate Pascha and related feasts (Ascension and Pentecost) according to the Eastern calendar. I am not sure about that agreement. In 1944, however, the above-mentioned Orthodox Churches switched to the Western calendar, which caused a massive internal division when many of their faithful refused to

follow the revised calendar. They considered the change a breach of Tradition and a betrayal of Orthodoxy.

Many of the faithful of the Greek and Cypriot Churches separated themselves from their mother Churches and broke communion because of this change.

At that time, the Orthodox Churches in Eastern Europe could not make any external agreement (being under communist regimes). After the collapse of communism, these Churches remained resolute about their traditions, including adherence to the Eastern calendar. Thus, very stringent groups flourished in these Churches, and in the Churches of the East and West, to resist two things: the proselytizing and evangelism by Western Christian groups among their faithful; and the spread of a liberalism that contradicts Christian values and has altered societies and denominations.

Every now and then, media outlets spread the news that the Pope of Rome and some patriarchs have agreed on celebrating Pascha on the second Sunday of April or on another fixed Sunday that is inconsistent with the rule of the first Ecumenical Council. If this ever became true, such an agreement could cause new schisms within Orthodox and Roman Catholic churches, because it contradicts the principle behind Ecumenical Councils. According to our faith, decisions of an Ecumenical Council cannot be revised except in another Ecumenical Council.

Such a decision would bring about more confusion and disruption because it contradicts a decision by an Ecumenical Council that has deep roots in Christian doctrine. And rather than sparring about two dates, the sparring would be more intense because of three dates.

What remains for us now is to genuinely pray that the Holy Spirit would move our hearts so that we may collaborate in a synchronous Paschal witness.

ARCHDIOCESAN OFFICE

ORDAINED

KALOROUMAKIS, George, to the holy diaconate by Bishop THOMAS on March 23, 2024, at the Church of the Holy Cross, Linthicum, Maryland. Dn. George is assigned to St. Thekla Mission in Easton, Maryland.

NASSIF, Deacon Gabriel, to the priesthood by Bishop ANTHONY on February 18, 2024, at St. Ananias Orthodox Church, Evansville, Indiana.  He has been appointed pastor of Holy Transfiguration Church, Warrenville, Illinois, effective March 10, 2024.

RUGGERIO, Anthony, to the holy diaconate by Bishop JOHN on February 4, 2024, at St. Elijah Orthodox Church, Oklahoma City, Oklahoma. He serves the parish as Youth Director.

ELEVATIONS

GILLQUIST, Fr. Peter Jon was elevated to the rank and dignity of Archpriest by Bishop ANTHONY on February 4, 2024, at All Saints Church, Bloomington, Indiana. He continues to serve as the pastor of the parish.

RETIREMENT

ELLSWORTH, Fr. Wilbur David, effective March 10, 2024.

ASSIGNMENTS

MARIS, Fr. Peter, as Second Priest of St. Mary Orthodox Church, Omaha, Nebraska, effective May 19, 2024.

NASSIF, Fr. Gabriel, as Pastor of Holy Transfiguration Orthodox Church, Warrenville, Illinois, effective March 10, 2024.

SCHAPLOWSKY, Fr. Michael, as Interim Pastor of St. Philip Orthodox Church, Edmonton, Alberta, effective February 8, 2024.

SOLBERG, Fr. Paul, as Interim Dean of St. George Cathedral, Charleston, West Virginia, effective February 1, 2024.

DECEASED

MOUBAYED, Protodeacon George, 78, on February 4, 2024. He served St. Mark Church of Irvine, California, for 33 years. “He loved our church, and he loved our community,” his pastor, Fr. George Katrib, said. “He dedicated so much of his life to all of us, and he did it with a big smile on his face! I know we will all greatly miss him.”

In the two weeks before Protodeacon George’s repose, Fr. George and St. Mark’s pastor emeritus, Fr. Michael Laffoon, visited him regularly in the hospital, anointing him with holy unction. Protodeacon George was predeceased by his wife, Khouria Najwa. He is survived by his daughters, Susie and Mireille, and nephews and nieces, including Fr. Michael Corbin of St. George Church, Canton, Ohio, and Khouria Gabriella Tannous of St. Elias Church, Atlanta, Georgia.

FEBRUARY 16, 2024

Metropolitan BOULOS (Bandali): A FRUITFUL SEED IN ANTIOCH by Metropolitan SABA (Isper) Metropolitan BOULOS (1929–2008) served as Metropolitan of the Archdiocese of Akkar and Dependencies across Lebanon and Syria.

If you love your neighbor less than you love yourself, then it would be difficult for you to write about a person like Metropolitan BOULOS (Bandali), who lived Christ’s second great commandment, “Love your neighbor as yourself,” in its absolute evangelical sense, which is rarely duplicated throughout history. He embodied the phrase of the Bible that says, “Greater love has no one than this: to lay down one’s life for one’s friends” (John 15:13).

What is remarkable about Metropolitan BOULOS is his complete and constant self-forgetfulness for the sake of his fellow man. Requests made to this merciful Metropolitan did not stop for a single moment throughout his life on earth. This means that he never once cared for himself because he was constantly preoccupied with the souls of others. Those who lived closely with him described his home, his room, his clothes, his food, and his poverty in a way that reminds us of the stories of unmercenary saints.

For those who claim that this kind of love is impossible in our self-centered age, Metropolitan BOULOS, with his holy life, stands as living proof of the error of their claim, and as a witness to the extent of the work of the Holy Spirit in the hearts of God’s pure ones.

Archdiocesan Office

Archdiocesan Office

I was a high school freshman when I first heard of “Father” Boulos Bandali. Young people from Koura, North Lebanon, who were displaced with their families due to the war in Lebanon (1975–77), told us about a priest in Bishmizine, where people rush from their villages to participate in his liturgy. They described him as the angels are described. My friends and I thought that they were exaggerating, but when we met him for the first time in Latakia, Syria, while he was on a spiritual visit to encourage us to practice confession, we were amazed at what we saw. How does a person live with all this meekness? From where does he get all this tenderness? How does he possess this amount of kindness and a constant smile? In our young minds, we could only imagine him coming from the icons of our glorious Church.

We learned from him the art of listening, and when we grew up, we understood how much humility and selfdenial listening requires. He would listen with sensitivity to the confessions of the youth and would try with all delicacy to direct us to the point that we sometimes felt like he was the one confessing, not us. I remember that, through his gentleness, he once made me ashamed of my sin and cause me to despise it very much, without reprimanding me with a single harsh word, although I deserved more than one harsh word at the time.

These encounters came within the framework of the Orthodox Youth Movement and its activities. I remember the way, when he arrived, we used to rush to him to receive his blessing! On the day we heard that he became Metropolitan of Akkar, we, the youth of Latakia, decided to go and congratulate him after his enthronement. At that time, most of us had experienced confession at least once with him. We met him in a very small village in Wadi al-Nasara, called Bhazina. He had been in the Archdiocese for less than a month. He came to celebrate the Divine Liturgy in that village. We were shocked by how small and poor the church was, from the liturgical items to the chanting. We found him celebrating the Liturgy as if he were in heaven, not aware of the poverty around him. It took me years and great toil to learn how to serve in such poverty in my former Archdiocese (Bosra, Houran and Jabal Al-Arab, Syria). I could not see beyond the material beauty to reach the sight of the “Beloved Son,” Who transcends all beauty.

He shook our hands, one by one, after the Liturgy. Our presence brought him indescribable joy. He made us feel that we were his consolation, and some of us believed it!

We were later startled by something we learned about him. He stayed up at night writing letters to his

spiritual children after his pastoral status as a bishop no longer permitted him to meet them in person as before. We learned that his bed was in a car, not in a bedroom. He spent most of his time sleeping being driven in a car from one region to another in his vast Archdiocese (102 parishes) which extended across Lebanon and Syria.

Metropolitan BOULOS planted in the Church a seed, without which the Church could not grow spiritually and physically. He gave great care to institutions, such as the Akkar Diocesan School, which he established and expanded. It is now one of the most successful schools in North Lebanon. His focus on human beings, however, was the most important. Everything he had was for his fellow man. For him, there was nothing – no institution, no money, no endowment –unless it was for the sake of the neighbor, a service to the neighbor, and a way for the salvation of the neighbor.

The love he implanted, the kindness he distributed, the tenderness he gave – all are images of the compassionate face of Jesus, the Good Shepherd. The God whom Metropolitan BOULOS (Bandali) worshiped is the God of love, to Whom all should bow in reverence and veneration. May God help us through his intercessions.

HADDAD, Robert Mitchell, 93, on March 8, 2024, in Orono, Maine. Born in Brooklyn, New York in 1930, Robert (Bob) was the son of the late Nadra and Hadbo (Trabulsi) Haddad. He was predeceased in 2020 by his wife of 57 years, Helen (Rogerson) Haddad, and by his son, George, in 1998. He is survived by his three daughters, Emily Haddad (John Erikson) of Orono, Maine; Leila Borowsky (Mark) of Needham, Massachusetts; and Josette Haddad (Roderick Ventura) of Rio Rancho, New Mexico.

Bob received his Bachelor of Science from the University of Pittsburgh in 1952, his M.A. in Near Eastern studies from the University of Michigan in 1954, and his Ph.D. in history/Middle Eastern Studies from Harvard in 1965. He spent most of his career at Smith College in Northampton, Massachusetts, where he taught history and religion from 1963 to 1993. He retired as Sophia Smith Professor Emeritus of History. His primary academic interests were in Islamic history and religion, and he was the author of the book Syrian Christians in Muslim Society. After retiring from Smith, he served as President of the American University of Beirut from 1993 to 1996. Bob served the Archdiocese as a member of the North American Eastern Orthodox – Roman Catholic Bilateral Theological Consultation for many years, and

as a member of the Orthodox Theological Society of America, for which he was the Georges Florovsky Lecturer one year.

MASSOUH, Khouria Virginia J., 81, on March 7, 2024. Ginni is survived by her husband, Fr. Michael Massouh, and their children, Benjamin, Andrew (Amy), Theodora and Luke (Sarah); and her grandchildren, Zachary, Solomon, Asa, and Vivian as well as a sister Christine (Kathleen Mountain), a sister-in-law, Susan, and a nephew, David.

After a life in academia, Fr. Michael and Ginni went to seminary and served the Archdiocese at the Antiochian Village, and then at St. Nicholas in St. Petersburg, Florida. Ginni was well known as a kind, loving, and hospitable Christian, who served with much joy and enthusiasm.

COREY, Helen, born October 9, 1923, in Canton, Ohio, to Syrian immigrants Mike and Maheeba Corey. They preceded her in death, as did her beloved uncle, the Rt. Rev. George Ghannam, and siblings Bob Corey and Catherine Corey Malooley (Abe). Helen moved with her family to Terre Haute in the mid-1940s, where she quickly became an active participant in civic, church, and political activities. She authored one of the most influential cookbooks on Syrian food ever written. The Art of Syrian Cookery stayed in print for decades.

Survivors include her loving nieces Cathy Azar (George) and Sandy Kassis of Terre Haute, and Char Wade (Joe) of Indianapolis, all of whom she doted on with unwavering love; great nieces and nephews Kim Kassis Curley (Tim), Alan Kassis (Julie), and Billy Kassis, Alexis Green (Dustin), and Michelle Azar, all of Terre Haute, Amber Moore (Nick), Anne Wade, Justin Wade (Georgeanna), Catherine Wade (Jerry) of Indianapolis, and Corey Wade of East Bay, California, as well as many great great nieces and nephews. Also surviving her is her cousin, Roberto Samann of Curitiba, Brazil, South America, who was more like a brother than a cousin.

CHRISTIAN EDUCATION CONFERENCE JUNE 6–9, 2024

CHRISTIAN EDUCATION MINISTRY

For the first time since the pandemic, Christian Education Ministry will be hosting an in-person conference open to all educators on the scenic grounds of the Antiochian Village Conference and Retreat Center. Clergy, parents, and educators will be treated to a series of distinguished speakers and engaging workshops which will

explore how one hands down the beauty and fullness of the Orthodox Faith to the next generation.

Collaborative sessions with fellow educators, a wine and cheese reception with book signing by featured authors, and an Akathist service at the gravesite of St. Raphael of Brooklyn, will round out the schedule. Selfguided learning opportunities will include sitting-in on Antiochian Village camp counselor training, exploring the Antiochian Village Heritage Museum and Library, and walking the Meditation Trail. His Grace Bishop THOMAS will preside over the Hierarchical Divine Liturgy on Sunday.

(More information at Antiochian.org)

REGISTRATION OPENS FOR THE ORTHODOX YOUNG PROFESSIONALS CONFERENCE, JULY 25–28

With the blessing of His Eminence Metropolitan SABA, the Antiochian Archdiocese will host its 10th Annual Orthodox Young Professional Conference (OYPC) in July. The four-day, three-night young adult conference is hosted by the Young Adult Ministry of the Archdiocese, and organizers are pulling out all the stops to ensure that it’s the best gathering yet.

The invitation is extended to young Orthodox Christians from across the country in all jurisdictions to join together in the weekend of fellowship and fun in beautiful Orange County, California. We hope that attendees will enjoy opportunities for spiritual growth, and build future friendships and lasting memories. Be one of the first fifty people to register (https://www.oypc.org/register) and earn a discount!

Popular priest and public speaker Fr.Evan Armatas will offer presentations on the spiritual life. Discussions will center around relationships, the challenges in finding a spouse, and the reasons why there are many unmarried young adults within the Church. Participants will enjoy scheduled times of worship and prayer together, sharing the common bond of the Faith.

A group rate has been obtained at the new JW Marriott, Anaheim Resort (https://www.oypc.org/hotel-info). The hotel offers guests unique experiences, including the Disneyland Resort and the Anaheim GardenWalk. The property also features upscale social spaces and amenities such like the JW Garden, a state-of-the-art fitness center, and an outdoor swimming pool; and the rooftop bar is the perfect place to watch the nightly Disneyland fireworks in Anaheim.

(More information at Antiochian.org)

Archdiocesan Office

Archdiocesan Office

ARCHPRIEST DONALD SHADID RECEIVES AWARD FOR OUTSTANDING SCOUTING LEADERSHIP

On Saturday, March 16, 2024, at the Antiochian Village, V. Rev. Fr. Donald E. Shadid, D.Min., pastor of St. Mary Antiochian Orthodox Church, Johnstown, Pennsylvania, was awarded the Prophet Elias Award from the Eastern Orthodox Committee on Scouting (EOCS).  Presenting the award were His Grace Bishop THOMAS and Dr. Miriam Kotsonis, a member of the national EOCS board. Also present were Fr. Don’s wife, Khouria Janet Shadid; his two sons, Fr. Christopher Shadid and Dr. Stephen Shadid; his two daughters-inlaw, Khouria Sophia and Zayna; and his two grandchildren, Luke and Nora.

They were joined by parishioners from St. Mary, Johnstown, and the attendees of the Eastern Dioceses Spring Retreat. Nathan Catanese, who nominated Fr. Don for the award, and his two children who are active in scouting, Theodore and Lucia, were also present to assist with the award presentation. Nathan is a current leader with the Boy Scouts of America, Laurel Highlands Council. He grew up in Johnstown in Fr. Don’s parish, and was a part of the scouting units of which Fr. Don was a leader.

The Prophet Elias Award is given to Orthodox Scout leaders for their exemplary service to the Church, scouting, and the Orthodox scouting program. The Award is named after the Prophet Elias, who is traditionally held to be the greatest of the Hebrew Prophets. He maintained the importance of the worship of the true God in the face of pagan cults and temptations (1 Kings 18) and upheld the claims of moral uprightness and social justice (2 Kings 21). His passing of the mantle to the younger Elisha showed that these teachings were to be continued. It is in the image of the Prophet Elias that recipients of this award pass on their religious heritage and teachings to younger Eastern Orthodox scouts.

To be eligible for the award, the recipient must be an actively registered adult volunteer for at least eight years serving one of the EOCS’s partner youth agencies, which include the Boy Scouts of America, Girl Scouts of the U.S.A., Trail Life USA, American Heritage Girls, and Camp Fire.  In addition, the recipient must be in good standing with the Church; actively encourage participation in scouting; aid Eastern Orthodox Scouts in earning the youth awards sponsored by EOCS (including the St. George, Chi-Rho, and Alpha Omega awards); promote

religious observance at scouting events; be a fully trained scout leader; have organized, promoted, and participated in the appropriate Boy Scout, Girl Scout, or Camp Fire Sunday observances; have promoted service projects and assisted in training and recruiting leaders; and have given exemplary service to the spiritual, physical, and moral development of Orthodox youth through service to the Church and scouting.

SCHOLARSHIPS AVAILABLE FOR STUDENTS

See the listing of available scholarships in the news archives at Antiochian.org.

FOOD FOR HUNGRY PEOPLE 50TH ANNIVERSARY APPEAL HIS EMINENCE METROPOLITAN SABA (ISPER)

During this holy season of repentance, we strive with renewed focus to live rightly, being “doers of the word and not just hearers” (James 1:22). Along with increasing our prayers and abandoning self-indulgence, we especially focus on caring for the needs of others. As we hear on Meatfare Sunday, we will be judged by God on how we have responded to the sufferings of the “least of these” (Matthew 25), so we must strive to give attention to their needs as we would to Christ’s.

Although our Lord Jesus Christ taught and exemplified this law of love in the most perfect way, it is also beautifully stated in the Old Law, where God commands, “If one of your brothers happens to be in need ... you will not harden your heart nor shut your hand to your needy brother. You will surely open your hands to him” (Deuteronomy 15:7–8). Such giving is not just some humanitarian project, but a relational act: opening our hearts and hands to our brothers and sisters. It is a determination actually to see the homeless woman we pass on the street and to remember the friend or acquaintance who has fallen on hard times. Although the magnitude of suffering in the world tempts us to insulate ourselves against the needs of others, the law of love reminds us that each person is a treasure and that his need is not a problem but an opportunity to embrace him.

As we have for 50 years now, we again encourage you to open your hearts and hands to the needy by contributing to our Food for Hungry People program this Lent. We appeal to your well-known generosity and ask the blessing of Almighty God on all who participate in this worthy effort.

STATEMENT FROM THE MEETING OF THE HOLY SYNOD OF ANTIOCH

Balamand, 14 March 2024

The Holy Antiochian Synod, presided by His Beatitude Patriarch JOHN X (Yazigi), held its eighteenth extraordinary session in Balamand from March 13 to March 14, 2024, in the presence of Their Eminences: Elias (Archdiocese of Beirut and dependencies); Elias (Archdiocese of Tyre, Sidon and dependencies); Saba (Archdiocese of New York and All North America); Silouan (Archdiocese of Byblos, Botrys and dependencies); Basilios (Archdiocese of Akkar and dependencies); Ephrem (Archdiocese of Tripoli, Koura and dependencies); Ignatius (Archdiocese of France, Western and Southern Europe); Isaac (Archdiocese of Germany and Central Europe); Ghattas (Archdiocese of Baghdad, Kuwait and dependencies); Antonios (Archdiocese of Zahleh, Baalbek and dependencies); Nicolas (Archdiocese of Hama and dependencies); Basilios (Archdiocese of Australia, New Zealand and the Philippines); Athanasius (Archdiocese of Lattakia and dependencies); Ephrem (Archdiocese of Aleppo, Alexandretta, and dependencies); Nifon Saikali (Metropolitan of Philippopolis and Representative of the Patriarch of Antioch to the Patriarch of Moscow); Gregorios (Archdiocese of Homs and dependencies); Antonios (Archdiocese of Bosra Hauran and Jabal Al-Arab). Also present was His Grace Bishop Romanos El-Hannat, Patriarchal Vicar and Secretary of the Holy Synod. The Metropolitans who apologized for being unable to attend are as follows: Damaskinos (Archdiocese of São Paulo and All Brazil); Silouan (Archdiocese of the British Isles and Ireland); Ignatius (Archdiocese of Mexico, Venezuela, Central America and the Caribbean Islands); and Jacques (Archdiocese of Buenos Aires and All Argentina). Despite his physical absence caused by his kidnapping, Metropolitan Boulos Yazigi is always present in the prayers and invocations of the Synod Fathers.

At the dawn of Great Lent, the Synod Fathers offer their sincere prayers for the faithful of the Church of Antioch, asking the Lord that this period may be a time of intimacy with God, a consolation to hearts, and a victory in adversity.

The Fathers draw attention once again to the case of the Archbishops of Aleppo, Boulos Yazigi and Youhanna Ibrahim, who have been kidnapped since April 2013. They affirm that the case of the kidnapped bishops embodies a stab of deceit driven into the heart of justice.

This justice has been crucified by interests, neglect, insensibleness, and exploitation of the fate of Eastern Christians and minorities. This East is tormented by afflictions but seeks with all its religious spectrum the mercy of God.

The Fathers lift up their prayers for the peace of the whole world and for the people of Gaza, who are suffering from the scourge of war and the injustice of decisionmakers in the international community that seems to have lost its humanity. In addition, the Fathers offer their prayers for Syria and Lebanon. They appeal to the whole world to stop the killing machine in Gaza, lift the blockade, and bring about peace. They also plead all to work for preventing this war’s impact on the region, and especially on Lebanon. The Fathers extend their best wishes to the Muslim community at the beginning of this blessed holy month of mercy and charity, invoking the mercies of the Father of Lights upon them. The Synod Fathers call their faithful children during this blessed period to intensify their prayers for the whole Orthodox Church and Her unity, and for the confessing Ukrainian Orthodox Church. This Church’s faithful are suffering from the cruel brunt of war, organized violence, and danger of extinction through unjust laws that aim at closing their parishes and transferring their churches’ ownership to other religious groups.

The Holy Synod was informed of the results of the Synodal Committee formed by the Patriarch regarding the events surrounding the resignation of Metropolitan Joseph Zehlaoui, formerly Metropolitan of the Archdiocese of North America.

To the dismay of the Synod Fathers, following his retirement, retired Metropolitan Joseph Zehlaoui wrongfully claimed rights over Archdiocesan property; through his attorneys, he demanded from the Archdiocese a large sum of money and threatened legal action and public conflict with the Church, reflecting through his demands an improper attitude as a bishop with regard to monetary matters; and he ultimately filed a lawsuit against the Archdiocese in U.S. civil court. These actions contravene Holy Scripture and the Holy Canons. Therefore, the Holy Synod found retired Metropolitan Joseph Zehlaoui guilty of canonical violations related to:

- Improper actions as clergyman (retired Metropolitan) with respect to church property and monetary matters, and

- Initiating a legal proceeding against the Church in a civil court.

Consequently, the Holy Synod defrocked the retired Metropolitan Joseph Zehlaoui from the holy episcopacy

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Archdiocesan Office

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and returned him to the rank of layman. He is no longer entitled to the privileges and benefits associated with a bishop of the Orthodox Church. The Synod prays that he will spend the remainder of his life in peace and repentance.

The Synod also directs the Archdiocese of North America to take the necessary measures to preserve all the rights, interests, and property of the Archdiocese.

The Fathers deliberated on the request of Archimandrite Dimitri Mansour, elected in the last Synodal session as a bishop, to be exempted from accepting the episcopal rank, for personal reasons. He expressed this in writing through a letter sent to the Patriarch. The Fathers decided to accept his request.

The Holy Synod Fathers turn to their children in the Archdiocese of New York and All North America, embracing them in a paternal spirit and praying for their steadfastness. They address them with the words of Christ: “Be of good cheer, I have overcome the world” (John 16:33), and with the words of the Apostle Paul: “All things work together for good to those who love God, to those who are the called according to His purpose” (Rom. 8:28). The Synod Fathers are proud of you, of your faith and your love for the Church. They are at your side in everything that leads to the good, prosperity, and growth of your Archdiocese.

The Fathers send blessings and prayers to their children wherever they are present. They join the faithful in supplicating the Lord God to embrace His world with the spirit of His sweet peace, and to give comfort to the hearts of the bereaved and suffering people, for every blessing, comfort and light comes down from God’s bosom.

THE TIMELINE OF CHRIST’S DEATH ON THE CROSS

Daniel

After years of listening to the Twelves Gospels on Holy Thursday night – and especially when the Gospel portions were combined in the composite Gospel at Vespers on Good Friday – it seemed to me as though the Evangelists couldn’t agree on what Christ did right before He died. Matthew and Mark appear to agree, but Luke says something else and John something other than that. I have learned, however, that this is no cause for a crisis of faith, or to doubt the truth of the Bible, or anything like that. Their seeming lack of consensus is a natural product of differing contexts and points of emphasis. In addition to more firmly establishing that something happened, or that something was said, multiple eyewitnesses are sought because they may notice or

emphasize different things, all of which can help give a clear picture of what they witnessed.

The Church had many “gospels” to sift through when the final canon of the Bible was compiled in the Fourth Century. These included the heretical “gospels” of St. Thomas, Judas, Mary Magdalene, and others, that spurious scholars and conspiracy theorists call the “lost books” of the Bible. In actuality, they were “the books denied inclusion in the Bible.” They were rejected because they did not comply with the consensus of both Testaments and Holy Tradition, of which true ones are part. That, however, is a wholly different article.

The four Gospels we know were selected for the very reason that they had different points of emphasis

Manzuk

for different audiences. St. Mark wrote to Hellenist Jews in Alexandria in the immediate aftermath of the Fall of Jerusalem. St. Matthew wrote years later to Jews in Palestine. St. Luke wrote to his Gentile friend Theophilos. St. John wrote to the whole Church. These differing points of emphasis can be seen in the Synoptic Gospels (Mark, Matthew, and Luke), which mention the same events and discourses, but often with differing details. They aren’t changing Christ’s life; they are emphasizing the details necessary to make their point. If the Evangelists had included every detail in each of their Gospels, as St. John said, “I suppose that even the world itself could not contain the books that would be written” (21:25).

What follows below is a humble attempt to clarify the timeline of Christ’s death from the moment He is crucified.

When Christ is first crucified, Ss. Matthew and Mark agree that He was offered mingled wine (gall and myrrh), but would not drink it (Matthew 27:34; Mark 15:23) for a very good reason, as shall be seen. During this time the soldiers were casting lots for His garments. Along with the charge over His head, the dividing of His garments at this point is something on which all the Evangelists concur. It is also at this point that, according to St. Luke, Christ implored, “Father, forgive them, for they do not know what they do” (Luke 23:34).

Ss. Matthew and Mark concur that both robbers reviled Christ (Matthew 27:34; Mark15:32). Yet St. Luke gives the account of the Wise Thief (Luke 23:39–43). Most likely, when he was first hanged on his cross, the Thief probably did revile Christ along with everyone else, figuring He deserved it. Seeing Christ hanging there, however, it is probable that, like the Prodigal Son, he came to himself, realized Who Christ was, and made his saving confession.

All the Gospels concur that Christ was crucified at about the 6th Hour (noon) and the Synoptics concur that He died at about the 9th Hour (3 p.m.) – the time at which the Old Testament Passover/Paschal lambs were slain in the Temple so the people could get them home for the Passover meal before it started at sundown. (St. John doesn’t mention Christ’s time of death.) It is for this reason that the concluding prayer at the 6th and 9th Hours (and the troparia in the Lenten versions of these services) have such strong crucifixion imagery, and why Vespers on Good Friday ideally starts at 3 p.m.

At some point of this three-hour period, probably

near the end, Christ adopted St. John to His Mother, and vice-versa (John 19:25–27), as Mary had no children to care for her. This passage reinforces the fact that the “brothers of the Lord” were His step-brothers. Regardless of danger to themselves, if they were Mary’s sons, it would have been unconscionable for them to leave their widowed mother alone and unsupported with the death of her First-born. Obedient to His own Law to the end (Exodus 20:12), Christ would not finish His earthly work without making sure His Mother was taken care of.

As we reach the 9th Hour, Christ in a moment of genuine human agony cries, “My God, My God, why hast Thou forsaken Me?” (Matthew 27:46; Mark 15;34; Psalm 22:1). It is at this point that sour wine is again offered to Him, but this time everything has been accomplished, so Christ accepts it, saying, “It is finished!” (or better, “consummated”; John 19:30). All His earthly work is done. Ss. Matthew and Mark agree that Christ cried out a last time; this cry was, “Father, into Thy hands I commit My spirit” (Luke 23:46). With this, He breathed His last and His temple and all creation convulsed at His death.

A difference in emphasis does not mean disagreement. Despite the differences, the accounts gel quite well in describing the final moments before Christ’s death, while preserving those different perspectives which enhance our understanding of what happened.

THE WEIGHT OF SIN AND MERCY

“BEAR YE ONE ANOTHER’S BURDENS, AND SO FULFILL THE LAW OF CHRIST.” HE WHO IS IMPATIENT AND IRRITABLE DOES NOT KNOW HIMSELF AND THE HUMAN RACE, AND IS UNWORTHY

OF THE NAME OF CHRISTIAN. . . . IRRITABILITY OF TEMPER PROCEEDS FROM LACK OF SELF-KNOWLEDGE, FROM PRIDE, AND ALSO FROM THE FACT THAT WE DO NOT CONSIDER THE GREAT CORRUPTION OF OUR NATURE, AND KNOW BUT LITTLE THE MEEK AND HUMBLE JESUS.”

–

ST. JOHN OF KRONSTADT

The woman of Canaan, a Gentile, was desperate. Despite shame and embarrassment, she shouted for help: “Have mercy on me, Lord, Son of David; my daughter is tormented by a demon.” Christ was silent. The disciples ridiculed her. “Lord help me,” she persisted. Our Lord’s response to this broken woman is hard and heavy: “It is not fair to take the children’s food and throw it to the dogs.”

Do we recognize the real weight of our sinfulness? Can we bear the reality of who we are?

We have all seen false humility. Charles Dickens personified this in his famous character Uriah Heep, rubbing his hands together, groveling with bowed head, and muttering: “I am the ‘umblest person going.” Psychology Today describes self-hatred as “continual feelings of inadequacy, guilt, and low self-esteem.” “People may constantly compare themselves to others, perceive only the negative and ignore the positive, and believe that they will never be ‘good enough.’” Surely, this is not Christian humility.

But what do we make of the Canaanite woman? Why would Christ refer to her as a dog, and praise her for agreeing?

Our culture today runs to the opposite extreme. It is ironic. We are a society rife with depression and self-hatred, and are simultaneously obsessed with self-esteem. Billboards and bumper stickers insist: “You are enough.” Fast food advertisements all agree: “You deserve this!” Every team gets a trophy because we cannot ever let our children feel that they did not try hard enough. God knows, we must not bring up all that horrible, old fashioned talk about repentance and sin.

In light of all this, what do we make of the Gospel’s stance on evil. “The way of the wicked,” Proverbs tells us, “is an abomination to the Lord” (15:9). God’s response to evil is ruthless: “The iniquity of the house of Israel and Judah is extremely great” (Ezekiel 9:9). “I will not show pity or spare them,” the Lord says, “I will bring their conduct down on their own heads.”

The same passage emphasizes God’s repulsion towards anyone who takes sin lightly. He sends an angel to place a mark on the head of every righteous person “who sighs and groans over all the detestable practices committed.” Then the angels sweep through and slay everyone else indifferent to sin (Ezekiel 9:3).

It is Lent. This is the time of the year when we get to talk about the uncomfortable parts of our faith. It is hard to digest this, but paramount. If you have not gotten an image of sin yet, Psalm 38 does a solid job showing its true colors:

“Thine arrows stick fast in me, and thy hand presseth me sore. There is no health in my flesh, because of thy displeasure; neither is there any rest in my bones, by reason of my sin. For my wickednesses are gone over my head, and are like a sore burden, too heavy for me to bear. My wounds stink and are corrupt, through my foolishness” (Psalm 38:2–5). The psalm ends in desperate prayer: “Forsake me not, O Lord my God . . . . Haste thee to help me” (vv. 21-22).

So, we can now return to the Canaanite woman. She is on her knees begging for help. She is weeping before the Son of God, archetype of love and

Fr. Peter Kavanaugh

compassion. How does Love respond to her: “It is not fair to take the children’s food and throw it to the dogs.” She returns: “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” Then Jesus answered her, ‘Woman, great is your faith!” (Matthew 15:21–28).

There is nothing at all self-deprecating about this woman. She is not overly pessimistic or choked up with self-hatred. Quite simply, she is strong and honest. She knows herself for who she is. She sees her sin for what it is, and she does not back down. She says ‘Yes’ to all her accusations, and says, “Take me God, even as I am.”

Humility is the highest virtue. It is not self-hatred. It is radical honesty. The humble man knows himself for what he is, and knows God for what He is.

We are broken. We bleed out our sins all day long before God and one another. The beauty of this recognition, is that as soon as we are honest enough to call a spade a spade, then we can begin to hunger after God’s compassion. We cannot appreciate grace if we do not first appreciate how much we need it. Until we stop calling ugliness beauty, we will never truly value beauty. We will never really be grateful, or joyful, until we see down into the depths of our sin and accept God’s forgiveness. When we stop denying and begin seeing, face-on, the real weight of sin, we can discover something else, the weight of mercy.

Recognizing this, we begin to recognize our brother. “Yes, Lord . . . I am a dog . . . yet even the dogs eat the crumbs that fall from their masters’ table.” We truly are broken, and God truly does love us. How should we love one another? Are any of us unstained by the mess in the world? We are all on the same boat, and we are all seasick.

St. John of Kronstadt’s words ring out with such force during Lent. How can we continue being impatient or irritable with one another? How can we cling to any trace of unforgiveness or feel bitterly towards our brother or sister?

“He who is impatient and irritable does not know himself and the human race.”

To this St. John confesses so sweetly, “In saying this, I pronounce judgment against myself, for I am the first of those who are afflicted with impatience and irritability.” The holy man continues, “Irritability of temper proceeds from lack of self-knowledge, from pride, and also from the fact that we do not consider the great corruption of our nature, and know but little the meek and humble Jesus.”

We must return to the Gospel. “Bear ye one another’s burdens, and so fulfill the law of Christ” (Galatians 6:2-5). There is nothing to stand on in this world short of one thing: God’s mercy.

THE CHAIR OF ST. PETER IN ANTIOCH

Dedicated to Metropolitan SABA

s early as 311 A.D., February 22 was commemorated annually in the Church of Rome as the natale Petri de cathedra (“Feast of the Chair of St. Peter”). Sometime before 800 A.D., this phrase was added: qua sedit apud antiochiam (“where he sat at Antioch”). These words indicate two things: first, that every year the Church in Rome acknowledged and prayed for the establishment of the Church in Antioch; and second, that the Church in Rome also acknowledged that St. Peter was the first bishop of Antioch before he became the first bishop of Rome.

Why, in the earliest days of legal Christianity, would Rome acknowledge and commemorate Antioch? This was completely unprecedented. There is no similar feast for the establishment of the other great churches – in Alexandria, Jerusalem, or Constantinople. Since we have no records explaining why Antioch is granted this privilege, permit me to offer this possibility.

The Church in Rome was of mixed ethnicity, combining the efforts of both the Apostle to the Jews and the Apostle to the Gentiles. Rome, however, knew that it was not first in this effort. St. Peter and St. Paul first worked together to overcome barriers of language, culture, and ethnicity in Antioch.

Antioch was the first crossroads where the seed, sprouting in Judea, spread to non-Jewish people. It was in Antioch where this mixed ethnic assembly and mixed culture was first called “Christian.” Most importantly for us, it was in Antioch where Ss. Peter and Paul agreed that, to be Christian, one did not have to be Jewish or even Semitic; that one did not have to eat the same food or follow the same fast; and that no culture, no language, no liturgical tradition, and no custom should dominate or be foisted upon another.

This conclusion was debated and settled in

the famous decision of the very First Ecumenical Council, the Council of Jerusalem, which is described in Acts 15. Jewish Christians were upset that Gentile Christians were not following the Jewish dietary restrictions: they were eating pork and shellfish – and that Gentile Christians were not following the liturgical tradition: their men were not circumcised. St. Paul declared that the Gentiles sincerely and truly accepted the Christian faith. St. Peter brought the debate to a good conclusion when he declared that “God chose among us, that by my mouth the Gentiles should hear the word of the gospel and believe.” St. Peter testified that the Holy Spirit was given also to the Gentiles. Then he asked this question, which ended the matter: “Why do you test God by putting a yoke on the neck of the disciples which neither our fathers nor we were able to bear”? Shortly thereafter, St. James, the bishop of Jerusalem, who was also the nephew of St. Joseph and St. Simeon – this St. James led the Council to write a letter saying that “it seemed good to the Holy Spirit and to us” to accept the Gentiles without changing their culture or traditions, provided they maintained the apostolic faith and practice.

Let us return, however, to St. Peter’s showstopping question. How do we, today, understand this “yoke upon their necks”? When I was a Lutheran, I remember reading, both in German and in English, the debates in America that the German theologians, pastors, bishops, and laity often raised. Their fear was that the faith would be lost if German ways, German language, and German traditions were not insisted upon in the United States. At that same time, in Roman Catholic circles the same fear was expressed about Italian, Irish, French or Polish customs, language, and traditions. The counter-argument was that this was not the way of the Apostles, or the way of the Church in the first

millennium. Otherwise, we would not have French, Russian, Polish, German, Arabic, Egyptian, Romanian, Greek, Italian, or Irish traditions. We would all be Jewish. That counterargument made some sense; but it wasn’t entirely convincing.

Yet I saw and realized the full impact of Acts 15 when I became Orthodox. What St. Paul and St. Peter argued for and implemented was not a cynical marketing scheme, whereby we try to adopt many cultures under one big tent. What Ss. Paul and Peter saw, and what the Church in Antioch has maintained since the beginning, is that the Christian faith needs to transform cultures. This transformation is not into a homogenous, unified culture, but in a supra-culture – a Christian culture in which fears sink beneath the surface, which rises above the human differences, which binds together godly diversity. This Way, which is Jesus, transforms cultures in the same way that the Word, which is Jesus, transforms hearts and souls: by urging us into the way of true repentance without forcing us to lose our uniqueness or individuality.

Icon handwritten by Janet Jaime, eleousa@cox.net

need to be repaired. The bones may be dry and dusty. The schematics may need a second, more careful look. Yet what we have inherited from the Latin Church centuries ago does not need to be discarded. Holy relics, consecrated buildings, unreformed liturgies, and traditions rooted in the past millennia haven’t lost their grace. The Holy Spirit in them may need to be recovered and re-discovered, but they can still serve us well as we Orthodox Christians in the West work together, by prayer, by fasting, and by holy living, to transform this American culture.

If we are not reinventing the wheel, then reclaiming our Latin and Western liturgical traditions seems just and right. It seems to be exactly what Ss. Peter and Paul argued for and established in the Church in Antioch. Perhaps today they would say that we Americans, we Westerners, are the Gentiles, who can be accepted without the condition of changing the good things we have received from the Spirit.

As one lately come into the Church, I humbly and respectfully suggest that this transformation of culture is the original spirit of Antioch. As one who is proudly American, I further suggest that the framework, the bones, the schematics for this transformation are already in our American culture, influenced as it has been to a good degree by the ancient Orthodox in the West. The framework may

And if I may be so bold, that is what the Latin Church recognized and celebrated 1,700 years ago when it determined to commemorate each year the day the Church in Antioch was established by the holy Apostle Peter.

V. Rev. Fr. John W. Fenton

COMPASSION

Deacon David Lochbihler

“COMPASSION ASKS US TO GO WHERE IT HURTS, TO ENTER INTO PLACES OF PAIN, TO SHARE IN BROKENNESS, FEAR, CONFUSION, AND ANGUISH. COMPASSION CHALLENGES US TO CRY OUT WITH THOSE IN MISERY, TO MOURN WITH THOSE WHO ARE LONELY, TO WEEP WITH THOSE IN TEARS. COMPASSION REQUIRES US TO BE WEAK WITH THE WEAK, VULNERABLE WITH THE VULNERABLE, AND POWERLESS WITH THE POWERLESS. COM-

PASSION MEANS FULL IMMERSION IN THE CONDITION OF BEING HUMAN.”1

The most influential and life-changing course I took at the University of Notre Dame more than four decades ago was called “Theology and Community Service.” This seminar, team-taught by Father Don McNeill of blessed memory and Sister Vivian Whitehead, brought students from the classroom into a local nursing home. Each student visited each of two elderly nursing home residents each week during the semester for forty-five minutes. I visited Charlie (pseudonym) and Iris and wrote reflections in a journal to memorialize this remarkable collegiate experience.

Scientists say the sense of smell is the most potent, and the memory of potent odors last a lifetime. I still recall the most vivid memory to launch my visits, the memorable smell of decay as I first walked through the front doors of the nursing home.

I entered Charlie’s room as he sat on the edge of his bed in a dark and sparse room. I readily recall his litany of complaints against the nursing home and its staff. Charlie hated living at the institution for several reasons: the staff treated the residents “like dirt,” the food tasted like garbage, and the meals were so disgusting, Charlie would not feed his food “to the pigs.” Generally optimistic, even overly so, nothing I could say helped break the gloom and doom surrounding our first conversation.

After this somewhat depressing visit, I walked down the hallway and entered Iris’s brightly-lit room. A cheerful woman, Iris loved the Lord

and enthusiastically talked about Jesus. I especially recall a life-size glass dog she displayed as if it were a real pet. After listening to Charlie’s harangue, I sheepishly asked Iris about her experiences. Unlike Charlie, Iris loved the nursing home. The nurses and orderlies treated the residents “like kings and queens.” Every meal was like “a feast.”

During this very first and all future visits during the course of the semester, Iris enthusiastically shared her life story and love for Jesus. When hit with hard times as a young woman, at a point of near despair, while doing dishes at the kitchen sink, Iris looked outside the window and suddenly received the promise, “There’s always darkness before the dawn.” She laughed at once and overcame her deep sadness as immense joy pierced her heart. Since that religious experience many years earlier, Iris’s life was transformed towards the good, the true, and the beautiful, and she was never the same. A recurring theme permeating my first journal in this Theology and Community Service course was loneliness. Here was a Labor Day entry penned near the beginning of my pivotal senior year at Notre Dame:

No matter how close we are to other people, we are all unique individuals: we enter this earth as independent beings and will leave it in exactly the same manner. Rather than scorn this basic loneliness, treasure it – our independence is the foundation of one’s beautiful uniqueness. Although we need the help of others to nurture and grow, we also need a healthy sense of self-esteem which recognizes the fundamental entity that is “me.” Strive toward a proper degree of self-reliance by asserting your own independence, the foundation of each person’s

special goodness.2

Sister Vivian offered insightful instructional comments in the margin of my collegiate journal in response to this entry. She asked how we can learn to treasure loneliness and shared how it is “the love and friendship of others that helps us appreciate ourselves.”3

Besides the joy of love and friendship, another powerful way we as Orthodox Christians learn to accept and alleviate our inevitable loneliness is by helping and loving others. How do we do this? Like Simon of Cyrene, we carry the Cross of Christ as we enter into the pain of others and share it. It is only through the suffering of the Cross of Christ that we can both share the pain and ease the loneliness of others and, in so doing, ease that of ourselves. “In theology, compassion means that the sufferer is ‘grasped’ by one who ‘co-passionates.’”4 To be compassionate towards others, we must be in touch with our own suffering. By “remaining in touch with his own experiences of suffering, sinfulness, and limitations,”5 a servant walks handin-hand with the wounded into the places of pain together. The wounded one no longer faces suffering alone. To enter the places of pain and truly listen to the suffering shared by others and experience it, we need to be in touch with our own pain and suffering. Within a therapeutic context, “empathy helps healing to occur because the patient feels that his or her counselor is truly capable of entering his frame and perspective.”6

Although we can never understand fully another person’s unique experience of pain and suffering, our ability to empathize with others is enhanced to the degree we have faced and accepted our own pain and suffering. By becoming one of us and dying on the Cross, Jesus offered humanity the ability once again to be reborn in the image and likeness of God through the power of love. By loving and living for God, we may replace the emptiness of death with hope. “Happiness is not something that you can do, but it will rather just be if you care and love others. If we care for others, we can overcome loneliness in this life. To cope with death, with the emptiness which it emits from the dying, we must care not only for others but for God. If death is to be the fulfillment of our lives rather than an emptiness staring at the unknown, we must seek out the unknown through God.”7 Sister Vivian aptly describes how overcoming suffering parallels the journey from

death to eternal life: “John Dunne speaks of death as a passing through to greater life. Maybe we can understand this a little from our human experience of suffering something and knowing that we passed through that suffering to a deeper growth and life in ourselves.”8

By loving our neighbor, we in fact draw closer to God. Whatever our vocation, we pursue the holiness of our Triune God to the extent we strive to love God and love our neighbor in everything we do. “You can’t care for God in a vacuum, but only through other people with whom we fulfil the mission of love on earth.”9 We love God to the extent we love our neighbor: “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was a hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.”10

“To care for people is to share their joy and sorrow, their hope and despair, their triumph and defeat.”11 Just as the incarnate Christ was fully God and fully man, both God and bondservant, so, too, are we called to bring the light of Jesus our God into the hearts of hurting people, uniting the divine with the human. The Orthodox priest’s mission is to lead His people to Jesus Christ. As Metropolitan PHILIP of blessed memory directed his priests, “You were ordained in order to bring Christ to people and people to Christ.”12

Orthodox Christians assume a similar priestly presence within our lives as we love and serve one another. “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvelous light.”13 Whatever our vocational call from God, we shall face loneliness, and strengthened by our Orthodox faith, we work through this loneliness and emerge from darkness into the light and truth of Jesus Christ so eloquently expressed and experienced through the goodness and beauty of our Divine Liturgy.

Deacon David Lochbihler Saint Patrick Orthodox Church, Bealeton, Virginia

1. Henri J. M. Nouwen, Donald P. McNeill, and Douglas A. Morrison, Compassion (New York: Doubleday, 1982), p. 4.

2. David Lochbihler, September 4, 1978, “Independence Theory,” Theology and Community Service, University of Notre Dame, Notre Dame, IN, Journal Entry.

3. Sister Vivian Whitehead, September 6, 1978, Theology and Community Service, Journal Comment.

4. Joseph J. Allen, Inner Way: Toward a Rebirth Eastern Christian Spiritual Direction (Grand Rapids: Eerdmans, 1994), p. 83 (emphasis in original).

5. Ibid.

6. Ibid (emphasis in original).

7. David Lochbihler, September 25, 1978, Theology and Community Service, Journal Entry (emphasis in original).

8. Sister Vivian Whitehead, September 28, 1978, Theology and Community Service, University of Notre Dame, Notre Dame, IN, Journal Comment.

9. David Lochbihler, September 25, 1978, Theology and Community Service, Journal Entry.

10. Matthew 25:34b-36 KJV.

11. Joseph J. Allen, ed., And He Leads Them (Ben Lomond, CA: Conciliar Press, 2001), p. 244.

12. Joseph J. Allen, ed., Orthodox Synthesis: The Unity of Theological Thought (Crestwood, NY: St. Vladimir’s Seminary Press, 1981), p. 95.

13. 1 Peter 2:9 KJV.

CROSSROAD INSTITUTE CELEBRATES TWENTY YEARS

Who am I? Who is God? Who is my neighbor? These are the same three questions that have been asked of over 1,200 high school juniors and seniors who have attended the CrossRoad Summer Institute over the past twenty years. Starting in 2004 as a one-session offering at Hellenic College Holy Cross in Boston, CrossRoad now offers four summer sessions held in multiple locations: Boston, Northern California/San Francisco, and Chicago.

The CrossRoad Summer Institute is a ten-day academic summer program that prepares high school juniors and seniors to make big life decisions and invites them to connect with the Orthodox Christian theological and spiritual tradition in a deep and meaningful way. CrossRoad offers a space for young people to form authentic and lifelong friendships, ask hard questions, and explore their calling as an Orthodox Christian in the Twenty-First Century. Dr. Ann Mitsakos Bezzerides has been overseeing CrossRoad since it began. “In 2004, Fr. Nicholas C. Triantafilou, as President of Hellenic College Holy Cross, trusted me and a small group of young adult graduate students to design the program we would have loved to have been a part of in high school. Without question, his leadership, trust, and love gave the program its wings.”

Today, the CrossRoad Summer Institute continues as it began, focusing on the Orthodox understanding of vocation and purpose. Students completing high school

are at a pivotal stage, beginning to make many major life decisions, and the complexities of teenage life have only increased over the last twenty years. For many participants, the program is a crucial time in which they ask themselves: Is the faith of my family going to be my faith as well? From the ten days, these students gain a whole new perspective on an incredible heritage. An increasing number of participants have discovered the Orthodox Church on their own and represent an important new influx in many parishes. Over the last several years, CrossRoad Institute has been expanding its offerings to steward better the religious and spiritual lives of its alumni and many others. One such effort, the Telos Project, helps parishes effectively engage young adults. Its Director, Anna Kallis, is a CrossRoad alumna and reflects for the twentieth anniversary on how there is plenty to be thankful for: “I attended CrossRoad in 2005 as a strong-willed teenager who cried all the way to the airport. Little did I expect to then be crying ten days later not wanting to leave! It’s been incredible to be involved in the growth and expansion of CrossRoad and Telos and now to be able to help young adults and parishes engage one another deeply.” You are invited to be a part of the CrossRoad story for all that is ahead! Learn more today about the growing summer program and other resources available to individuals and parishes at www.CrossRoadInstitute. org

THE FULFILLMENT OF THE PROPHECIES CONCERNING THE PASSION OF CHRIST

Prophecy: “And whoever blasphemes the name of the Lord shall surely be put to death” (Leviticus 24:16).

Fulfillment: “But Jesus kept silent. And the high priest answered and said to Him, ‘I put Thee under oath by the living God: Tell us if Thou art the Christ, the Son of God!’ Jesus said to him, “It is as you said. Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of Heaven.” Then the high priest tore his clothes, saying, “He has spoken blasphemy! What further need do we have of witnesses? Look, now you have heard His blasphemy! What do you think?” They answered and said, “He is deserving of death” (Matthew 26:63–66; Matins of Holy Friday, 3rd Gospel).

Prophecy: “If a man has committed a sin deserving of death, and he is put to death, and you hang him on a tree…, he who is hanged is accursed of God” (Deuteronomy 21:22–23).

Prophecy: “Those who hate Me without a cause are more than the hairs of My head” (Psalm 68/69:4; Royal Hours ~ 9th Hour).

Fulfillment: “If I had not done among them the works which no one else did, they would have no sin; but now they have seen and also hated both Me and My Father. But this happened that the word might be fulfilled which is written in their law, ‘They hated Me without a cause’” (John 15:24–25; Matins of Holy Friday, 1st Gospel).

Fulfillment: “Your glorying is not good. Do you not know that a little leaven leavens the whole lump? Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us. Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, “Cursed is everyone who hangs on a tree”), that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith” (1 Corinthians 5:6–8; Galatians 3:13–14; Matins of Holy Saturday).

“For the message of the Cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For Jews request a sign, and Greeks seek after wisdom; but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God” (1 Corinthians 1:18,

Daniel Manzuk

Hand written icon by Khourieh Randa Azar, https://traditionalorthodoxicons.org

22–23; Vespers of Holy Friday).

“Let this mind be in you which was also in Christ Jesus, Who, being in the form of God, did not consider it robbery to be equal with God, but made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross. Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:5–11).

Prophecy: “Even my own familiar friend in whom I trusted, who ate My bread, has lifted up his heel against Me” (Psalm 40/41:9).

Fulfillment: “I do not speak concerning all of you. I know whom I have chosen; but that the Scripture may be fulfilled, ‘He who eats bread with Me has lifted up his heel against Me.’ Now I tell you before it comes, that when it does come to pass, you may believe that I AM He” (John 13:18–19; Prokeimenon during Passion weekend; in Greek “egō eimi” = “YHWH,” the name of God revealed to Moses).

field which is in Anathoth, for the right of redemption is yours to buy it.”’ Then Hanamel my uncle’s son came to me in the court of the prison according to the word of the Lord, and said to me, ‘Please buy my field that is in Anathoth, which is in the country of Benjamin; for the right of inheritance is yours, and the redemption yours; buy it for yourself.’ Then I knew that this was the word of the Lord. So I bought the field from Hanamel, the son of my uncle who was in Anathoth, and weighed out to him the money….’” (Jeremiah 39:6–9).

“Then I said to them, ‘If it is agreeable to you, give me my wages; and if not, refrain.’ So they weighed out for my wages thirty pieces of silver.

Psalm 108/109, read at the 3rd Royal Hour, points to the depth of the betrayal against Christ. Verse 8, “Let his days be few, and let another take his office,” foretells Judas’ suicide and replacement by Matthias.

Prophecies: “If the ox gores a male or female servant, he shall give to their master thirty shekels of silver, and the ox shall be stoned” (Exodus 21:32; the value of a slave).

“And Jeremiah said, ‘The word of the Lord came to me, saying, “Behold, Hanamel the son of Shallum your uncle will come to you, saying, ‘Buy my

And the Lord said to me, ‘Throw it to the potter’ –that princely price they set on Me. So I took the thirty pieces of silver and threw them into the house of the Lord for the potter” (Zechariah 11:12–13; Royal Hours ~ 1st Hour).

Fulfillment: Then one of the twelve, called Judas Iscariot, went to the chief priests and said, “What are you willing to give me if I deliver Him to you?” And they counted out to him thirty pieces of silver. So from that time he sought opportunity to betray Him (Matthew 26:14–16; Divine Liturgy of Holy Thursday).

“Then Judas, His betrayer, seeing that He had been condemned, was remorseful and brought back the thirty pieces of silver to the chief priests and elders, saying, ‘I have sinned by betraying innocent blood.’ And they said, ‘What is that to us? You see to it!’ Then he threw down the pieces of silver in the temple and departed, and went and hanged himself. But the chief priests took the silver pieces and said, ‘It is not lawful to put them into the treasury, because they are the price of blood.’ And they consulted together and bought with them the potter’s field, to bury strangers in. Therefore that field has been called the Field of Blood to this day. Then was fulfilled what was spoken by Jeremiah the prophet,

saying, ‘And they took the thirty pieces of silver, the value of Him who was priced, whom they of the children of Israel priced, and gave them for the potter’s field, as the Lord directed me’ (Matthew 27:3–10; Matins of Holy Friday, 5th Gospel).

Prophecy: “’Awake, O sword, against My Shepherd, against the Man who is My Companion,’ says the Lord of Hosts. ‘Strike the Shepherd, and the flock will be scattered ….’” (Zechariah 13:7).

Fulfillment: “Then Jesus said to them, ‘All of you will be made to stumble because of Me this night, for it is written: “I will strike the Shepherd, and the sheep of the flock will be scattered.”’” (Matthew 26:31; Divine Liturgy of Holy Thursday).

Prophecy: “He was oppressed and He was afflicted, yet He opened not His mouth; He was led as a lamb to the slaughter, and as a sheep before its shearers is silent, so He opened not His mouth. He was taken from prison and from judgment, and who will declare His generation? For He was cut off from the land of the living; for the transgressions of My people He was stricken” (Isaiah 53:8–9; Vespers of Holy Friday).

Fulfillment: “Then Pilate said to Him, ‘Dost Thou not hear how many things they testify against Thee?’ But He answered him not one word, so that the governor marveled greatly” (Matthew 27:13–14; Matins of Holy Friday, 5th Gospel).

Prophecy: “He is despised and rejected by men, a Man of sorrows and acquainted with grief. And we hid, as it were, our faces from Him; He was despised, and we did not esteem Him. Surely He has borne our grief and carried our sorrows; yet we esteemed Him stricken, smitten by God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities; the chastisement for our peace was upon Him, and by His stripes we are healed. All we like sheep have gone astray; we have turned, every one, to his own way; and the Lord has laid on Him the iniquity of us all” (Isaiah 53:3–7; Vespers of Holy Friday).

Fulfillment: “Then he released Barabbas to them; and when he had scourged Jesus, he delivered Him to be crucified. Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole garrison around Him. And they stripped Him and put a scarlet robe on Him. When they had twisted a crown of thorns, they put it on His head, and a reed in His right hand. And they bowed the knee before Him and mocked Him, saying,

‘Hail, King of the Jews!’ Then they spat on Him, and took the reed and struck Him on the head. And when they had mocked Him, they took the robe off Him, put His own clothes on Him, and led Him away to be crucified… And those who passed by blasphemed Him, wagging their heads and saying, ‘Thou Who wouldst destroy the temple and build it in three days, save Thyself! If Thou art the Son of God, come down from the Cross.’ Likewise the chief priests also, mocking with the scribes and elders, said, ‘He saved others; Himself He cannot save. If He is the King of Israel, let Him now come down from the cross, and we will believe Him. He trusted in God; let Him deliver Him now if He will have Him; for He said, “I am the Son of God.”’ Even the robbers who were crucified with Him reviled Him with the same thing.” (Matthew 27:26–31, 39–44; Royal Hours ~ 1st Hour)

Prophecy: “The congregation of the wicked has enclosed Me. They pierced My hands and My feet; They divide My garments among them, and for My raiment they cast lots” (Psalm 21/22:17, 19; Royal Hours ~ 1st Hour).

Fulfillment: “Then they crucified Him, and divided His garments, casting lots that it might be fulfilled which was spoken by the prophet: ‘They divided My garments among them, and for My clothing they cast lots’” (Matthew 27:35; Matins of Holy Friday, 7th Gospel; Royal Hours ~ 1st Hour).

Prophecy: “They also gave Me gall for my food, and for my thirst they gave Me vinegar to drink” (Psalm 68/69:21; Royal Hours ~ 9th Hour).

“I am poured out like water …, My strength is dried up like an earthen vessel, My tongue clings to My jaws; Thou hast brought Me to the dust of death” (Ps.21/22:15–16; Royal Hours ~ 1st Hour).

Fulfillment: ‘After this, Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, said, ‘I thirst!’” (John 19:28; Matins of Holy Friday, 9th Gospel).

“And when they had come to a place called Golgotha, that is to say, Place of a Skull, they gave Him vinegar mingled with gall to drink. But when He had tasted it, He would not drink…Some of those who stood there, when they heard that, said, ‘This Man is calling for Elijah!’ Immediately one of them ran and took a sponge, filled it with vinegar and put it on a reed, and offered it to Him to drink” (Matthew 27:33–34, 47–48; Matins of Holy Friday, 7th Gospel; Royal Hours ~ 1st Hour).

Prophecy: “Because He poured out His soul unto death, and He was numbered with the transgressors, and He bore the sin of many, and made intercession for the transgressors” (Isaiah 53:12; Vespers of Holy Friday).

Fulfillment: “With Him they also crucified two robbers, one on His right and the other on His left. So the Scripture was fulfilled which says, ‘And He was numbered with the transgressors.’” (Mark 15:27-28; Matins of Holy Friday, 6th Gospel; Royal Hours ~ 3rd Hour).

Prophecy: “’And it shall come to pass in that day,’ says the Lord God, ‘That I will make the sun go down at noon [the sixth hour since dawn], and I will darken the earth in broad daylight …’” (Amos 8:9; Royal Hours ~ 6th Hour).

Fulfillment: “Now from the sixth hour until the ninth hour there was darkness over all the land” (Matthew 27:45; Matins of Holy Friday, 7th Gospel; Royal Hours ~ 1st Hour; cf. Mark 15:33 Royal Hours ~ 3rd Hour; Luke 23:44; Royal Hours ~ 6th Hour).

Prophecy: “My God, My God, why hast Thou forsaken Me? Why art Thou so far from helping Me, and from the words of My groaning?” (Psalm 21/22:1; Royal Hours ~ 1st Hour).

Fulfillment: “And about the ninth hour Jesus cried out with a loud voice, saying, ‘Eli, Eli, lama sabachthani?’ that is, ‘My God, My God, why hast Thou forsaken Me?’” (Matthew 27:46; Matins of Holy Friday, 7th Gospel; Royal Hours ~ 1st Hour). The 9th Hour, 3 p.m., was the time at which the Passover/Paschal lambs were slain in the Temple on the eve of Passover.

Prophecy: “Into Thy hands I commit my spirit; Thou hast redeemed me, O Lord God of Truth” (Psalm 30/31:5).

Fulfillment: “And when Jesus had cried out with a loud voice, He said, ‘Father, ‘into Thy hands I commit My spirit.’ Having said this, He breathed His last” (Luke 23:46; Matins of Holy Friday, 8th Gospel; Royal Hours ~ 6th Hour).

Prophecies: “In one house it shall be eaten; you shall not carry any of the flesh outside the house, nor shall you break one of its bones” (Exodus 12:46; eating of the Passover/Paschal Lamb).

“They shall leave none of it until morning, nor break one of its bones. According to all the ordinances of the Passover they shall keep it” (Numbers 9:12; eating of the Passover/Paschal Lamb).

“He guards all His bones; not one of them is broken” (Psalms 33/34:20).

“And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me Whom they have pierced” (Zechariah 12:10).

Fulfillment: “And he who has seen has testified, and his testimony is true; and he knows that he is telling the truth, so that you may believe. For these things were done that the Scripture should be fulfilled, ‘Not one of His bones shall be broken.’ And again another Scripture says, ‘They shall look on Him Whom they have pierced’” (Matins of Holy Friday, 9th Gospel; Vespers of Holy Friday).

Prophecy: “If a man has committed a sin deserving of death, and he is put to death, and you hang him on a tree, his body shall not remain overnight on the tree, but you shall surely bury him that day, so that you do not defile the land which the Lord your God is giving you as an inheritance; for he who is hanged is accursed of God” (Deuteronomy 21:22–23).

Fulfillment: “Therefore, because it was the Preparation Day, that the bodies should not remain on the cross on the Sabbath – for that Sabbath was a high day – the Jews asked Pilate that their legs might be broken, and that they might be taken away” (John 19:31; Matins of Holy Friday, 9th Gospel; Royal Hours ~ 9th Hour).

Prophecy: “And they made His grave with the wicked and with a rich man at His death, because He had done no violence, nor was any deceit in His mouth” (Isaiah 53:9; Vespers of Holy Friday).

Fulfillment: “Now when evening had come, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus. This man went to Pilate and asked for the body of Jesus. Then Pilate commanded the body to be given to him. When Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his new tomb which he had hewn out of the rock; and he rolled a large stone against the door of the tomb, and departed” (Matthew 27:57–60; Vespers of Holy Friday).

Prophecy: “He trusted in the Lord, let Him rescue Him; Let Him deliver Him, since He delights in Him!” (Ps.21/22:8; Royal Hours ~ 1st Hour).

Fulfillment: “He saved others; Himself He cannot save. If He is the King of Israel, let Him now come down from the cross, and we will believe Him.

He trusted in God; let Him deliver Him now if He will have Him” (Matthew 27:42–43; Royal Hours ~ 1st Hour).

Prophecy: “And the Lord appointed a great fish to swallow up Jonah; and Jonah was in the belly of the fish three days and three nights” (Jonah 1:17; Vesperal Liturgy of Holy Saturday, 4th Reading).

Fulfillment: “Then some of the scribes and Pharisees answered, saying, ‘Teacher, we want to see a sign from Thee.’ But He answered and said to them, ‘An evil and adulterous generation seeks after a sign, and no sign will be given to it except the sign of the Prophet Jonah. For as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth’” (Matthew 12:38–40).

“And he began to teach them that the Son of Man must suffer many things, and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again” (Mark 8:31 ~ 5th Saturday of Lent; cf. 9:30–31 ~ 4th Sunday of Lent; 10:33–34 ~ 5th Sunday of Lent; 14:58).

“Then, as [the women] were afraid and bowed their faces to the earth, [the angels] said to them, ‘Why do you seek the living among the dead? He is not here, but is risen! Remember how He spoke to you when He was still in Galilee, saying, “The Son of Man must be delivered into the hands of sinful men, and be crucified, and the third day rise again”’” (Luke 24:5–7; 19–24; 44–49). Verses 5–7 are read as part of the 3rd reading for the Cross procession at Paschal Vespers, while verses 44–49 are read as part of the 5th reading. Verses 19–24 are read at the Liturgy of Bright Tuesday.

NOTES

In some translations of the 2nd Vespers reading of Good Friday (Job 42:12–17), the name of Job’s third daughter – post-sufferings – is given as “Amaltheia’s Horn.” This is a Greek name for “Cornucopia” or the “Horn of Plenty,” based on a myth: the infant Zeus broke off the horn of the goat Amalthea, which had been giving him milk, after which, it was suddenly able to provide unending nourishment. This may have been used by the Septuagint translators as a more understandable translation of the Hebrew name – Keren-Happuch – for Greek readers than a literal translation or transliteration. Neither Holy Thursday nor Good Friday was Passover. Passover was Holy Saturday (John 19:31);

Christ died at the beginning of Passover – the Jewish and Orthodox Christian day goes sunset to sunset, in keeping with Genesis 1– on the Day of Preparation, on which, at the 9th Hour (3 p.m.), the Passover lambs were slain in the Temple so the people could get them to their Passover meal site before sunset. Likewise, Christ, the Passover/Paschal Lamb, died at that time (Matthew 27:46), fulfilling what the other lambs prefigured and in order to be laid in the grave before sunset (Deuteronomy 21:22–23). In the Last Supper, Christ shares a lamb-less Passover meal with His disciples, in anticipation of becoming their out; He was already out! The stone was rolled away to show that He was no longer in, He was already on His way to Galilee. “And behold, there was a great earthquake; for an Angel of the Lord descended from Heaven, and came and rolled back the stone from the door, and sat on it … ‘He is not here … come see the place where He laid… He is going before you into Galilee’” (Matthew 28:2, 6–7, Mark16:6–7, Luke 24:6–7; all use almost the same wording). In John 20:11–18, Jesus comes up behind Mary Magdalene as she is looking in the Tomb. (Those icons that show Him walking out with the funky banner in His hand are scripturally inaccurate.)

The proper icon of Holy Saturday is that of Christ abolishing Hades, conquering Hell, and raising the righteous dead … typically associated with Pascha. The proper Paschal Icon, though less visually dramatic, is that of the Women at the Empty Tomb. There can be no true celebration of Pascha without the celebration of Holy Saturday, on which His divine soul descended into Hell and freed the righteous – thus taking Hades out of existence –and breaking for all time the power of Hell. This victory is capped or sealed by Christ’s Resurrection, but the seminal battle for our salvation – the battle with Death – is fought on Holy Saturday, the Old Testament Passover. This time, however, Christ conquers the Devil instead of the “divine” Pharaoh; smashes the Gates of Hell, leads the souls of the righteous across the chasm which separated Heaven from Hell (Luke 16:26), throws open the Gates of Paradise, and allows the righteous into to the Promised Land with the Wise Thief (Luke 23:39–43). He seals the victory by returning to life on Pascha.

HE HOLDS US

ften during a parish event, I will sit next to a seasoned woman from the parish, and we will make small talk about the weather or the meal we are eating, until the conversation shifts to stories arising from her life experiences. I listen. These are stories filled with dreams and disappointments, sorrow and regret, joy and love. The weight of her voice subtly changes with every joy relived and each sorrow remembered, held together by tenacity, courage, vulnerability, hope, and pain. I hold onto such stories, and sometimes they mirror my own life’s unfolding story.

There is much to learn from what women hold and share. One mother turned the key and locked the door of her beautifully furnished home, and walked away holding onto hope for a peaceful life of freedom. Only carrying humble belongings on their backs, she and her husband, with their four children, left Palestine years ago to make another home in America. “Your Mercy, O Lord, will hold me up.” In a crowded hospital room, an older man with so much more life to live, lay dying; I witness quiet, mutual devotion between wife and husband in the midst of the loving-chaos of family and friends

holding on to final moments. A few years later, in a different hospital room, surrounded by the same loving-chaos of family and friends, this widowed mother holds her only daughter’s hand, now bereft in the complexity of being a young widow; bravely holding onto uncertainty in raising two fatherless teenagers. “Your Mercy, O Lord, will hold me up.”

Another woman tells of holding the sorrow of not one miscarriage, but six, of never having children. Another woman carried her twin boys to full-term, only to bury one in a few short months. A sister attended Al-Anon to navigate life with an alcoholic family member. I’ve held in my arms women crushed by the cruelty of the world, abandoned by husbands, ostracized by a relative, or unfriended. I have heard of trauma that stunts a life, weighed down by guilt, anger, loss, or betrayal. I’ve looked into the eyes of too many needing to clothe and feed their children, alone and afraid, and daughters burying their beloved mothers and fathers. Those times are too many to count. We fight to hold on and we fight to let go. Still, these women hold on. They teach me to hold on too. “Your Mercy, O Lord, will hold me up.”

Khouria Kelleylynn Barberg

Artist and author of Women Holding Things, Maira Kalman, read the following during a TED Talk:

One day at a farmers market, I saw a woman carrying an absolutely gigantic cabbage. When I asked to photograph her, she looked really annoyed. And for some reason, I was so delighted by her crankiness. It seemed so authentic and true. Let’s just say what we feel. It made me think of all the things women hold, literally and metaphorically. Balloons and grudges. And heavy loads and cabbages. And stupendous love and courage. And the pink ukulele under a cherry tree. And from this a book was formed: Women Holding Things. What do women hold? The home and the family and the children and the food. The friendships, the work, the work of the world and the work of being human, the memories and the troubles and the sorrows and the triumphs and the love. Men do as well, but not quite in the same way. Sometimes when I’m feeling particularly happy or content, I think I can provide sustenance for legions of human beings. I can hold the entire world in my arms. Other times, I can barely cross the room. And I drop my arms, frozen. There is never an end to holding, and certainly there is often the feeling of never doing enough. And then there is the next day and the next day. And one holds on.”

The weight of holding on in this life seems daunting, and it can be, so we pivot to shift one foot to the other, to steady our balance. Fear hovers like a thick fog, and we may lose sight of our footing, and we may lose our way – for a little while. That is grief. Grief does that, holding us hostage for a while, until it seeps into our sinews and bones. “Fear not, for I am with you; Be not dismayed, for I am your God. I will strengthen you, Yes, I will help you, I will uphold you with My righteous right hand.’ saith the Lord” (Isaiah 41:10).

In the ever good and holy fight to balance what life gives us, we hold on. God is there. The lessons of it all seem endless. Yet eventually, should we allow it, we are always held. We are fashioned by the Creator, known before we were born – we are loved. If God holds us, then what more do we need to carry? With outstretched arms, exhausted from holding on, we can transform ashes to beauty, elevate our sorrows into something more brilliant. “Fight the good fight of faith, lay hold on eternal life, to which you

were also called and have confessed the good confession in the presence of many witnesses” (1 Timothy 6:12). We can let go of fears to hold on to trust, rise above despair to hope, release hatred to behold God’s love leading us toward forgiveness and salvation in Him. We hold, we release; we hold, we release – again and again. Your Mercy, O Lord, will hold me up.

What we hold can look differently for each of us, and yet similar. Either out of necessity or survival, we carry so many things from place to place throughout our lives. For women, especially, we either carry what we hold with endurance, or we carry it because we like to hold on to everything! Ask yourself what you hold on to that does not help. What flows in and out of your hearts and souls? We are given a choice: what we carry, or what we leave behind. “For we brought nothing into this world, and it is certain we can carry nothing out” (1 Timothy 6:7). There is always a path carved out where we carry, or drag, our sorrows, to end up holding joy. They are rarely held separately. Joy is nourishment, a well we can draw from. As my spiritual Father gently reminds me, “love, joy, peace, long suffering, kindness, goodness, faithfulness, gentleness, self-control” (Galatians 5:22) are to be stored in a reserve tank.

There will inevitably be seasons in life where we gather our joyful sorrows. As St. Paul’s Second Letter to the Corinthians says, Christians are “sorrowful, yet always rejoicing; poor, yet making many rich; have nothing, and yet possessing everything” (6:10). We are called to abide in His Love and hold all that is Love for ourselves and our neighbor – we hope in all things, we can endure all things, through Jesus Christ our Lord. We are to offer and we are to be offered. Holding and releasing, carrying and letting go, for with what we hold, we must nourish others also.

Is the well you draw from nourishing you and others? Listen for a soft whisper; be attentive to the gentle breeze. There we are made keenly aware of His presence. In God’s presence is fullness of joy.

See the joy of a mother holding her newborn to be churched; witness the joy of holding a newly illumined child while standing at the edge of baptismal waters. Take in the scent of holy chrism that permeates the holy temple; touch joy by lending a hand to assist an elderly woman to “taste and see that the Lord is good.” Hold and process triumphantly with icon in hand, and with the faithful proclaim, “This is the faith of the Apostles ….”

Offer joy when someone lands that dream job after being unemployed for months, or went back to school, or learns a new skill for the first time and starts his or her own business. Rejoice with the one who finally finds “the one” after being single most of his or her adult life, or when he or she chooses to serve the rest of their days in a monastery. Congratulate the person who ran that 5k, or bought her own home to make a better life. Thank God with

someone whose broken leg is mending, or who is being healed from years of trauma. Let joy fill all things here and now; looking for what is to come in the fullness of time. O Heavenly King, the Comforter, the Spirit of Truth, Who art everywhere and fillest all things; Treasury of Blessings, and Giver of Life, come and abide in us, and cleanse us from every impurity, and save our souls, O Good One

Embrace the quiet joys found holding a sickly child in the middle of the night, or share the love of poetry with your brooding teenager. Literature has a way of giving them words to express themselves. Hold a friend’s hand in times of sorrow and joy. Joyfully wash dishes for others. Prayerfully carry the prepared koliva for a memorial in church. Cherish memories of summer camp, pictures of old friends

long gone, haphazardly stored in shoe boxes. Carry their memories with you. Soak in the spring sunshine illuminating its warmth through the need-toclean windows after a lengthy winter. Hold a small child’s hand when he wants to chase butterflies and hold crickets. Behold life from his point of view in all its miraculous tiny details, even if you need your reading glasses to do so. Hold patience when the same child drags mud into the house. Create space for a cuddly cat needing an afternoon nap in your lap. That could be a good time to read a book. Hold dinner parties, large and small — simply feed people, and cherish the laughter of good company, and those who desperately need company. Hold on to a quiet and gentle soul, into the next day and the day after that. Your Mercy, O Lord, will hold me up. “For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end” (Hebrews 3:14).

Faithfully, one obeys, “Be it to me, according to your word.” Within her womb, a Lady full of grace, worthy to be called blessed amongst women, contains Him who cannot be contained — Him whom the world does not deserve. Tenderly she holds her newborn son, Jesus Christ, knowing that He has been sent by God the Father to bring salvation to all of mankind. She laments her dead son, crucified for all of mankind’s sins, questioning and yet believing that He will rise from the dead. The fruit of her womb, Jesus, indeed rises, and later ascends to the Heavenly Kingdom, and later still carries her into eternity. He holds us. Hold fast, dear ones, “hold fast what you have, that no one may take your crown” (Revelation 3:11).

Khouria Kelleylynn Barberg Antiochian Woman, North American Board (NAB) Religious Coordinator

A LENS FOR GREAT LENT: THE BOOK OF HEBREWS

Dr. Najeeb T. Haddad, Ph.D.

INTRODUCTION

The Book of Hebrews is the most difficult and overtly theological text of the New Testament. In the lectionary of the Byzantine Tradition, the Book of Hebrews is primarily read during two liturgical seasons: in the week before the feast of the Nativity of Lord (during the nativity fast) and on the weekends of Great Lent.1 It should strike us, therefore, that the most theological and difficult book of the New Testament is read in preparation for the greatest feasts of the Church! As we are called to be attentive to the readings of Scripture throughout year, we should be drawn towards a greater solemnity when considering the Book of Hebrews. The Church, in her wisdom, has chosen this book to help us understand our Lord’s Nativity and Passion.

In contemplation of the profound significance of Great Lent as the marked period before Holy Week, the Church leads the faithful through a transformative journey by giving the Book of Hebrews as a guide. This spiritual odyssey commences on the first Sunday of Lent (Sunday of Orthodoxy) and gracefully unfolds each subsequent weekend, culminating in a most profound reflection on Lazarus Saturday (6th Saturday of Lent).2 As will be seen, the running theme is one of endurance in faith. The Book of Hebews, with its great theological eloquence and nuances, becomes the sacred looking glass through which the faithful are encouraged to perceive and internalize the lessons of the Great Fast. The readings become like a finely tuned instrument, resonating with echoes of divine wisdom, guiding believers towards the celebration of the Passion and Resurrection of the Lord.

Despite its profound depth and theological richness, I have noticed that Hebrews stands as an enigmatic and less-explored territory among many

Orthodox Christians. In my own experience, I have observed a scarcity of sermons that delve into Hebrews, leaving it on the periphery of our collective spiritual discourse. I have also noticed a similar trend among Protestant friends and colleagues who are preachers. The Book of Hebrews seldom takes center stage, with infrequent occurrences of dedicated series or lectures. The hesitation, one can reasonably conjecture, is because Hebews is such a challenging text, especially from a doctrinal point view. The fear of misinterpretation, even unintentional, deters many from delving into the depths of Hebrews. Instead of avoiding the complexities inherent in Hebrews, however, I encourage the faithful to confront and embrace this challenge, especially during Great Lent, which can serve as a guiding framework for our exploration of this magnificent text.

THE KEY TO HEBREWS IS A KEY TO GREAT LENT

The Book of Hebrews is a rewriting of the story of God’s people, Israel, from the perspective that Jesus Christ is the fulfillment of the Jewish Law.3 In the background of Hebrews is the notion of “exile” and “return.” Throughout the history of the Israelites, as recounted in the Old Testament, they were constantly in a state of exile (being outside their land) and in the process of return (back to their land). In the Old Testament, exile is not only the notion of being carried off from your home, but signifies a broken relationship with God.4

The narrative of the Exodus from Egypt is a prominent example of return from exile, with Moses leading the Israelites towards the promised land. Despite guiding them to the very thresholds of the land, Moses dies and does not enter (Deuteronomy 34:1–12). In the Book of Hebrews, Joshua is presented as the leader who brings the Israelites into

1. The first Saturday of Lent is dedicated to the miracle of St. Theodore Tyro. The epistle and gospel readings are in memory of the saint.

2. Palm Sunday, the Lord’s Triumphal Entry into Jerusalem, is the beginning of Holy Week.

3. The authorship of Hebrews has long been contested. Among the earliest scriptural witnesses (e.g., Bodmer Papyrus), Hebews is included directly after Romans, suggesting early judgments for a Pauline authorship in the East. Alexandrians like Eusebius, Clement, and Origen noticed that the work differs from the style of other Pauline letters, but they preserve the tradition of his authorship. Likewise, in the West, Augustine and Jerome noticed similar inconsistencies. The West eventually accepted Pauline authorship in the fifth century. Whether St. Paul wrote Hebrews should not be a controversial issue, since authorship does not affect canonicity or witness to the faith.

4. Exile as broken relationships with God can also be related to exile from a physical place. For example, Adam and Eve are exiled from the garden for breaking their relationship with God (Genesis 3); Cain is exiled from the land for the murder of Abel (Genesis 4:14); Judah is exiled to Babylon because of the sin of king Manasseh (2 Kings 21:2–5).

5. P.M. Eisenbaum, The Jewish Heroes of Christian History: Hebrews 11 in Literary Contexts, SBLDS 156 (Atlanta:

the land (Joshua 13:4–28). The author of Hebrews, however, underscores that their existence in the land was not a permanent rest (4:8). Rather, their existence there was likened to that of Abraham, as sojourners in a land that is marked by struggles. Despite the heroic stature of Old Testament figures like Moses and Joshua, dying in faith, they did not witness the realization of the promises, particularly the rest promised by God (11:13). This ultimate fulfillment is portrayed realized through the Death and Resurrection of Jesus Christ. Consequently, it is at this juncture that the Church adopts a lens for Great Lent, emphasizing the transformative significance of Jesus’s sacrifice in fulfilling the promises of rest and salvation.

On the first Sunday of the Great Fast, the apostolic reading is from Hebrews 11:24–26; 32–40. This passage is an excerpt from a larger homage to the faithful ones (11:1–40), within a longer exhortation to faithful endurance (10:26–12:13). In Hebrews 11, we read about the Old Testament heroes before Christ with the recurring theme of “faith.” More than half of all the verses in this section begin with “in faith,” which captures the author’s understanding that “faith” is what has been most operative in Israel’s history.

Hebrews 11:1 opens with a definition of “faith” as the “assurance of things hoped for, the conviction of things not seen.” The “things hoped for” and the “things not seen” brings the theme of salvation in Christ to the forefront. Salvation is intertwined with the notions of promises and an inheritance which the Old Testament heroes strived for, but could never attain. The consequence of faith is divine approval, as it was received by “the elders” (11:2). In these two verses, the author is describing the ideal that Christians should strive for, which is approval by God (unseen) rather than the approval of humankind. “The elders” mentioned in 11:2 share the characteristic of faith, and by faith they accomplish their goal, which is the reception of God’s rewards and promises (11:39–40).

Though faith is used as the distinctive mark of membership of the people God, it is not what unifies this section. What does exemplify these heroes is “endurance” (10:32). Beginning in 11:3, the author recounts the heroes of old, beginning with Abel, Enoch, Noah, then Abraham, Sarah, Isaac, Jacob, and Joseph. The climax of the list, the greatest figure in Israel’s history, is Moses (11:23–28).

Though the verb “endurance” is not used to describe any of these individuals, the author concludes the section by asking believers to “run with perseverance … looking to Jesus the pioneer who … endured the cross …” (12:3). If Jesus is the prime example of endurance, then the figures in Hebrews 11 must relate in similar ways.

All the Old Testament heroes share the common experiences related to suffering or death, or neardeath experiences.5 St. John Chrysostom says of faith, “the wonderful qualities of faith are two, that it both accomplishes great things, and suffers great things, and counts itself to suffer nothing.”6 When these figures were faced with suffering, they were given two choices: they either cooperate with God in choosing suffering and possibly death, or ignore God and cling to human conventions. These figures are not examples of perfect faith, but each figure demonstrates human imperfection and how they faithfully endured their sufferings to the end. Abel endured Cain’s despising and received death as his reward (11:4). Enoch, too, before he was translated into heaven, was tested, and his endurance pleased God (11:5–6). Noah endured the flood and became an “heir to the righteousness which comes by faith” (11:7). Abraham, Sarah, Isaac, Jacob, and Joseph endured the trials set before them by God. Yet they all died without receiving the promise (11:13).

The figure of Moses is most interesting because he is the only one in the list to have suffered “for the Christ” (11:26). St. John Chrysostom describes the suffering for Christ as accepting “to be ill-treated to the end, and to the last breath: as He [Jesus] was reproached and heard.”7 Thus, Moses would rather suffer than to receive the riches of the Egyptians. Even Moses’ parents are given credit for their endurance in faith, for they “were not afraid of the king’s edict” (11:23). Moses also sought the reward for the sake of God’s people, for he initiated the Passover (11:28). He endured to the very end, because he recognized God working in and through him.

In the final verses, all the heroes are remembered because of their endurance in keeping their faith. They understood the promise, though it remained unseen to them. Yet since these people continued to wander in search of God’s promise, those who came after them continued to wander as well. Though these heroes “put out raging fires, escaped the devouring sword; out of weakness they were made powerful, became strong in battle, and turned

back foreign invaders” (11:33–34), they did not obtain what was promised. They were frozen in a period of unfulfilled promises and in a period highlighted by wandering, no matter what they did. What remains true then is that these figures persisted in a state of exodus and exile, searching for the promise. Because Joshua never reached the Promised Land (4:8) he is not recounted in the hero-list. Instead, the exodus is remedied by another Joshua, who is also a pioneer (12:2, cf. Numbers 13:3–6). But this “Joshua” differs in that he is also the perfecter of faith. Jesus (or Joshua in Hebrew) is the one who brings the people out of exodus and exile, leading them into this new reality. He is the fulfillment of the promise of God and the prime exemplar of faith.

Thus, the first Sunday of the Great Fast holds profound significance, as it marks the initiation of a spiritual journey for believers undertaking the great task of the Fast. The observance of Lent extends beyond a mere physical discipline involving fasting and abstinence; it is a transformative spiritual journey designed to nurture a deep and enduring faith. Like the heroes in Hebrews who endured their sufferings in an authentic way, one must appreciate that the Great Fast goes beyond superficial acts of self-denial. It calls the believer to endure steadfastly in their commitment to God, to the “things unseen,” until the very end. This endurance is not only a test of physical resilience, but a trial of the soul that cultivates virtue. It is an invitation persistently to choose God over the conventions of humankind amid the realities of human suffering.

CONCLUSION

The concept of endurance is intricately tied to the model set by Jesus Christ, who is “the pioneer and perfecter of our faith” (Hebrews 12:2). The Lord’s life, teachings, Crucifixion, and Resurrection exemplify the ultimate endurance and faithfulness to God. We Orthodox are encouraged to draw inspiration from Christ’s example, finding strength in His journey as we navigate our own trials and tribulations throughout the Great Fast.

As believers participate in the Fast, we are reminded that their endurance is not an isolated effort but a participation in the larger narrative of salvation history. The stories of the heroes in Hebrews 11 are not only a recounting of ancient

Israel’s history, but are transformed into the history of Christians. The focus is on cultivating a faith that endures, standing firm in the face of challenges, and remaining committed to the pursuit of God amidst the complexities of life.

The inclusion of Hebrews 13:8 as the final reading on the 6th Saturday of Lent serves as a powerful culmination of this theological perspective. The proclamation that “Jesus Christ is the same yesterday, and today, and forever” reinforces the timeless nature of the Orthodox faith. It indicates that the enduring faith that was witnessed in Hebrews 11 finds its ultimate anchor in the unchanging and eternal nature of the Lord Jesus. As we Orthodox participate in Great Lent, this declaration becomes a source of reassurance, grounding our endurance in the fidelity of Jesus Christ throughout the ages.

Chart with the weekend Lenten readings from Hebrews with a connecting theme of “endurance” and “faith” in parentheses.

Dr. Najeeb T. Haddad, Ph.D. Assistant Professor of New Testament at Notre Dame of Maryland University in Baltimore, Maryland. He is a parishioner of the Nativity of the Theotokos Church, Hunt Valley, Maryland, and of St. George Church, Canton, Ohio. Contact him at NajeebTHaddad@gmail.com.

Scholars Press, 1997), p. 192.

6. Homilies on the Epistle to the Hebrews, 27.5.

7. Homilies on the Epistle to the Hebrews, 26.5.

Week of Lent Saturday Sunday

First Week X

Second Week

Third Week

Heb. 3:12-16

Heb. 11:24-26; 32-40 (Prime example of Endurance in faith exemplified in history, and perfected only in Christ)

Heb. 1:10-14; 2:1-3

(Exhortation to remain steadfast (Remaining steadfast in what we have in faith, have Christ as a partner heard) in faith)

Heb. 1-:32-38

Heb. 4:14-16; 5:1-6

(Endurance amid struggle, (Christ demonstrated endurance by according to God’s will, to sympathizing with our weaknesses; receive what was promised) He is the great high priest [cross and sacrifice] as the pioneer and perfecter of our faith.)

Fourth Week Heb. 6:9-12

Fifth Week

Sixth Week

Heb. 6:13-20

(Do not be sluggish, but imitate (Christ as the forerunner of faith, who those saintly examples of faith offered himself as the eternal sacrifice and patience to inherit the [imagery of temple, sacrifice, and promise.) priesthood of Melchizedek])

Heb. 9:1-7

Heb. 9:11-14 (The Theotokos, the heavenly (Christ entered the metaphorical tabernacle, as witness of temple, offering himself as the perfect endurane in faith) sacrifice — he is the prime example of faith. Therefore, remain in faith and purify yourself from human conventions.)

Heb. 12:28-29; 13:1-8 X (Endurance in faith produces harmony within the Church and the broader community. Jesus is the same yestrerday, today, and forever, reinforcing the idea that Jesus is the anchor of our faith.)

HUMILITY AS THE PRINCIPLE OF THE CHURCH

Luke Bullock

Stepping out of the noise of Geary Boulevard and into the Joy of All Who Sorrow Cathedral, a profound sense of awe envelops me. Though but a sliver of the cityscape, inside, the Cathedral expands into a cosmic vastness. The floor-to-ceiling frescos, the fixed icon stands, the palpable presence of St. John Maximovich, the triptych of royal doors:

the entire pattern conspires to put me in my place – small, yet welcomed; astonished yet intimately engaged. There is no mistaking where I am. In a moment, I recognize you standing with me, both of us oriented towards the veiled altar. As candlelight parts the darkness, we hear the prayers of vespers among the rising smoke of the incense. All of this calls our attention toward the kingdom of heaven (Luke 17:21).

We are planted there, amid the cloud of witnesses and angelic host as members of a royal priesthood within the divine order, gathered around the sacred mysteries of Christ, the Good Shepherd (John 10:11). With wonder, we bow and worship. With a collective voice, we sing, “The Lord is God,” remembering “the wonderful deeds of Him who called [us] out of darkness in His marvelous light” (1 Peter 2:9). Our attention turns to the east, in anticipation of the coming of Christ. We behold in the

apse the Virgin of the Sign: the true ark of the covenant, the vessel of the Divine Word. We find ourselves living the eternal realities here and now. As Peter, James, and John fall before the transfigured Christ, so we too sink to the ground. As Mary accepts the Christ-child back from Symeon, so we too receive the body of Christ. As the disciples experience the tongues of fire in the upper room, so we too, the gathered, welcome the Holy Spirit. In our ascent, we recognize the heavenly throne as the one and the same sacrificial altar. Through the cross, we are killed and made alive. We are put in our place –humbled, yet elevated; awestruck, yet at home.

On the walls, the story of cosmic salvation unfolds and expands with tales of our mothers and fathers in Christ. These illumined portraits of our namesakes invite us to a continual family reunion. The greatest among those born of women, St. John, points to his cousin, the Lamb of God, slain before the foundation of the world (Matthew 11:11; Revelation 13:8). More spacious than the heavens, Mary directs our gaze towards her son, Emmanuel (Luke 2:52). Amidst such majesty, we simultaneously confront our own smallness and discover our hope. Above us, in the dome, the Ancient of Days, Christ Himself, reigns. Beneath Him are the prophets, the scribes of Holy Scripture, and the four evangelists, the angels of Ezekiel’s vision. Clouds of witnesses fill the space below. Here, we too find our place. Called out of darkness into light, from sin to holiness, from the fleshly to spiritual life, from death to life, we are summoned to form the new Jerusalem, living stones bonded to the cornerstone, the lowest law. We stand with the Theotokos, the bodiless powers, the prophets, apostles, bishops, martyrs, ascetics, and all the ranks of saints. We are placed in a hierarchy, an order. Our ecclesiology is written on our walls.

Within this sacred space stands the assembly of the faithful, worshipping “in spirit and in truth” (John 4:24), comprised fundamentally of children.

Babies join their holy noise to the heavenly choir. Children old enough to stand cross themselves and kiss the saints. They play at Church.1 They receive the beauty with sincere simplicity. Jesus tells us, “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven” (Matthew 18:3). For these diminutives, the mysteries unfurl with an exquisite wonder and unadulterated joy. As Jesus says, “Let the children come to me, and do not hinder them; for to such belongs the kingdom of heaven” (Matthew 19:14). They rush eagerly up the line of holy communion, dancing and spinning. They are open and trusting. They are little and lowly. They are, naturally, model Christians. True life in the Church starts with a child’s heart.

Where there are children, there are parents, and where there are parents, a home, the foundation of which is marriage. Indeed, marriage is the home, a grand little catholic church unto itself. Within this sacred crucible, love realizes its ultimate purpose. Each spouse learns to embrace the other’s existence as part of the fulfilment of his own. The man is drawn to the beauty of the woman. Ecstatically, he springs forth beyond the confines of vain flesh into a great mystical realm. Her energy mingles with his and she receives his love, then nurtures the new life within her. Each offers his or her body to the other in their uniqueness, male and female. In this profound intimacy, their union rises above the earthly.

Amid the realm of the ordinary, husband and wife offer themselves authentically to the other. The husband sacrifices himself, holding nothing back, and in turn, the wife reciprocates. Their mutual self-giving begins naturally to wilt the root of selfishness and self-sufficiency. Shedding the armor of personal opinions, preferences, desires, each must crucify his and her own isolated ego. They compete not for power and control, but in service and compassion. This free competition becomes, in truth, a dance of humble love. As Fr. Dumitru Stanilaoe writes: “You cannot become free for good or for love except in relation with another person who encourages you to do good, inspires you in your aspirations toward good, and communicates powers that increase your powers to do good.”2 Within the sacrificial rites of marriage, the walls of isolated existence crumble and personal limitations dissolve. As St. Sophrony of Essex says, “Married couples must learn self-emptying. They must give way to

one another. Then they learn to accept another existence in their own existence.”3 Children help, with their diapers and late-night tantrums. The defiant wills of these little ones require a love that is patient, gentle, and true. Out of necessity, parents reshape their lives. They relinquish old routines and narrow habits. What children demand from their parents is nothing short of sacrificial love. Continuing this ecstatic dynamic, the marriage extends beyond its borders, opening its doors to the poor and afflicted, the stranger and the lonely. Without hospitality and almsgiving, the home loses its high meaning. As Fr. Alexander Schmemann explains, “The real sin of marriage today is not adultery or lack of ‘adjustment’ or ‘mental cruelty.’ It is the idolization of the family itself, the refusal to understand marriage as directed toward the kingdom of God.”4 Marriage is intended to be an icon of hospitality exemplified by Abraham and Sarah as they hosted the three angels – the communion of love from which emerges the people of Israel.

This mystery is a great one, and this mystery, St. Paul tells us, is that of Christ and the Church (Ephesians 5:32). It is here, within this revelation of man and woman, that the very essence of our ecclesial life takes shape. Thus St. Paul’s marital counsels are not merely a domestic ethic, but a blueprint for relationships of the Church. The husband lays down his life for his beloved. He is the head as the source of fulfillment, encouraging and equipping the wife. Such headship, indeed any headship, can be expressed only in kenotic love (Philippians 2:7ff). Husband and wife share an organic unity, as one body, one flesh, in harmony, as also Christ is the head of the church, His body (Ephesians 5:23, cf. 4:15–16). This symphony of mutual submission and love between husband and wife reverberates far beyond the confines of the home. It resonates with the deepest truths of the cosmos – the reconciliation and communion between God and creation. God the Father has revealed “the mystery of His will … set forth in Christ as a plan [οἰκονομίαν] for the fullness of time, to unite all things in Him, things in heaven and things on earth” (Ephesians 1:9–10). In short, the economy of salvation is revealed solely in the humility of Christ’s incarnation. As St. Maximos the Confessor states, “[T]he condescension through the flesh of the Only Son … had reached the lowest point of the universe where the weight of sin had confined us.”5 Humility is not

1. Archimandrite Vasileios, The Thunderbolt of Ever-Living Fire (Alhambra: Sebastian Press, 2014), pp. 37- 38: “Our Mother [the Theotokos] lets us play all night, and you feel that the services are a long game. You play, you give yourself completely to it, until you are completely exhausted. The one who sings wholeheartedly, the one who lights the polyeleos (chandelier), the lamps; it is all a wondrous game because it is true. Our life is a game…. When St. Seraphim was alive, some children came and played around him. When they came back to their parents, they said they had met another child who had white hair and beard and how they played with him.”

2. Dumitru Staniloae, The Experience of God, Vol. 4 (Brookline: Holy Cross Orthodox Press, 2012), p. 109.

3. Saint Sophrony, quoted in Metropolitan Hierotheos of Nafpaktos, I know a Man in Christ (Levadia, Greece: Holy Monastery of the Birth of the Theotokos, 2015), p. 372.

4. Alexander Schmemann, For the Life of the World (Crestwood: St Vladimir’s Seminary Press, 1973), p. 90.

5. Maximos the Confessor, Commentary on the Our Father, trans. George C. Berthold (Mahwah: Paulist Press, 1985), p. 118.

6. Maximos the Confessor, The Church’s Mystagogy, trans. George C. Berthold (Mahwah: Paulist Press, 1985), p. 187.

7. Archimandrite

Vasileios, The Thunderbolt of Ever-Living Fire, p. 66.

a mere virtue; it is the basis of Church order; it is a force that penetrates to the very bedrock of the world and stretches towards the ultimate destination. Humility lights the path of love and guides us into all truth, from the depths of creation to the heights of the new Jerusalem.

The members of the body of Christ are transformed in the collective stream of repentance. This process of metanoia means the acquisition of the mind of Christ (1 Corinthians 2:16; Philippians 2:7f.f). All who are washed in the waters of the Holy Spirit enter in naked poverty and emerge clothed in the divine humility of Christ. So our lowliness is transformed in Christ from abject humiliation to glorified humanity. We who find ourselves within the embrace of the Church are called to embark on the Way, this sacred journey – a path of self-emptying and unending surrender to the divine will. Transcending personal desires and worldly ambitions, this path beckons us to draw ever nearer to the very heart of God.

Each Christian serves with a unique gift. All concelebrate. No one is left out of the common work on behalf of the world, the liturgy. “To all in equal measure [the Church] gives and bestows one divine form and designation, to be Christ’s and to carry His name.”6 This, however, does not entail a uniformity of its members.

is a disaster, a process which is unnatural for all. Equality within the Church means that each person finds his own rhythm. That he delights in his life. That he finds glory in humility, wealth in voluntary poverty, and true, total marriage with the grace of God through purity of life.7

The royal priesthood (1 Peter 2:9) of all believers does not suggest uniformity of roles. There is one baptism and one gift of the Spirit, but not all are given the gifts to be apostles, pastors, or teachers “for building up the body of Christ” (Ephesians 4:12). Only selected persons are ordained to serve as bishops, presbyters, and deacons, but all members are called to share in the common work of Christ, the Great High Priest.

The Church is not a monolithic entity, but a diverse community. It is a singular theandric being comprised of many members, each bearing unique gifts and talents.

As Archimandrite Vasileios states:

Equality does not mean leveling – that

Within the sacred rites, there is silence and there is song. No saint speaks of himself and no true message is heard but the Word of God. We sing of the “secret and hidden wisdom of God, which God decreed before the ages for our glorification” (1 Corinthians 2:7). The deacons cense the faithful, calling us deeper into the kingdom. The presbyters preside at the holy altar, interceding for the salvation of the world. The bishops unite us around the one creed, the one chalice, the one Triune God. Messengers of the Most High invite us to hear the echo of self-emptying love resounding through the very structure of the universe. The Apostle beckons us to surrender to the mystical dance of marriage. In the High Place, our humble Lord and Savior calls us to repent and become like children (Matthew 18:3).

With radiant beauty, the saints bear witness to the essence of the Church – cosmic and familial, towering in its humility. This great ecclesiastical order takes root in the most tender corners of the heart –a sacred pattern in which uniqueness is harmonized and all serve as living stones in the ever-expanding temple of the Lord. Humility is fundamental to the energy of the Church. Enlightening and empowering, it draws us all to journey together, unified in diversity, into the heart of God, where every soul finds its own rhythm, and where, in the symphony of faith, the whole of humanity fulfills its divine destiny.

Luke Bullock Luke is a graduate of St Vladimir’s Seminary.

TEEN ORATORICAL RETREAT

On Saturday, January 20th, St. John Chrysostom hosted the first ever mini-oratorical workshop! In preparation for the annual Parish Life Conference Oratorical Festival, our teens gathered for a workshop to learn more about the craft of writing a speech and best practices for delivering a winning oratorical.

At the Parish Life Conference teens compete in junior and senior divisions, speaking on the Conference’s main theme and chosen Bible

verse. The idea for the mini-oratorical workshop was developed to give teens an informal and low-pressure forum to learn how to build an oratorical and practice without the stress of doing it on their own.

For the workshop, we were joined by Cynthia Long, a professor of public speaking from Holy Family University, as well as Ambrose Bushelli, the 2022 Parish Life Conference and National Oratorical Winner, and Father Joel Gilliam from St. George in Upper Darby, PA. The sessions included discussions surrounding how to research and formulate a good speech, pointers on delivery, and exercises on projection, poise, and pace.

Each attendee was given time to write their own mini oratorical speech and present it in front of judges who gave real-time feedback and encouragement! Participants in the workshop included some of our very own St. John Chrysostom teens, as well as two teens from St. Philip’s in Souderton. We were honored to welcome everyone for an afternoon of learning, and we pray for all 2024 Oratorical participants - God willing we may have some future oratorical winners!

Englewood, NJ 07631-5238

The Children's Relief Fund

I greet you on behalf of all the children of the Children’s Relief Fund (CRF), past and present. We pray that you receive this letter in their gratitude and appreciation for the love and concern that you have shown them in our Lord’s name. We pray for your continued health and prosperity in this New Year.

This letter brings you our “2024 New Year Appeal.” The purpose of this program within the Antiochian Orthodox Christian Archdiocese of North America is to provide funds for the children in need in Lebanon and Palestine, and the children of Syrian refugees in Lebanon.

The CRF, under the “Department of Charitable Outreach,” has been a godsend to hundreds of needy children and their families. We are so proud and privileged to help and support them financially – but more importantly, to show them our love and concern.

We will continue to assist these children, just as we have since the Fund’s inception in 1983. We have provided close to 4 million dollars in aid, but we can’t do it alone. Your past participation has brought much joy to so many young, suffering children. 100% of your donation goes directly to the sponsored child and no money is used for administrative services.

You can help change the life of a child by being a sponsor for as little as $400 a year, just $7.69 per week, $1.10 per day. Donations of any amount are always welcome. Once you sponsor a child, we will send you their name, age, address, and a brief biography. Your child will correspond directly with you, sending you letters and pictures about their life. You will be able to develop a special bond and personal relationship with them.

Your assistance will improve the lives of these children and give them a chance for a better future.

For those of you who are already sponsoring a child, we offer you our most profound thanks. Please continue your love and support.

New sponsors are encouraged to join this humanitarian effort and lift the burden off these children.

In anticipation of your kind response, we thank you for your generosity, and pray you enjoy the New Year with health, happiness, and prosperity. May God bless you and yours and give you the strength you require in the coming days.

In Christ’s Service, Amy Stiffler, Executive Director, Antiochian Village & CRF Administration 724-238-3677 ext. 402 Childrensrelieffund@gmail.com

You may donate through PayPal on our website: https://antiochian.networkforgood.com/projects/127989the-children-s-relief-fund

Please make checks payable to Children’s Relief Fund

Mail to:

Antiochian Village Conference Center

Attention: Children’s Relief Fund

140 Church Camp Trail Bolivar, PA 15923