Thursday, February 10, 2011

Dad

Fr Stephen posted this excerpt from the book Saint Silouan the Athonite by Elder Sophrony in his blog Glory to God for All Things. I have read the book from which the excerpt is taken (back then it was called The Monk of Mount Athos and I got it from the Episcopal Book Club!), and I have especially treasured the passage that I am about to present. This is the kind of father I have wanted to be and tried to be. I failed, of course, but this still is my ideal, even though I am no longer raising my sons. Now, my main task seems to be praying for them, that they will overcome any faults in themselves which they have inherited from me. I wanted to be this kind of father, and I still try to be. This was my ideal from the beginning, when I first read this passage at the age of 27 or 28. Speaking of the youth of Saint Silouan of Mount Athos, the passage begins…

Young, strong, handsome, and by this time prosperous, too, Simeon [later to become the monk Silouan] revelled in life. He was popular in the village, being good-natured, peaceable and jolly, and the village girls looked on him as a man they would like to marry. He himself was attracted to one of them and, before the question of marriage had been put, what so often happens befell late one summer evening.

Next morning, as they were working together, his father said to him quietly,
‘Where were you last night, son? My heart was troubled for you?’

The mild words sank into Simeon’s soul, and in later life when he recalled his father the Staretz [elder] would say,
‘I have never reached my father’s stature. He was absolutely illiterate – he even used to make mistakes in the Lord’s Prayer which he had learned by listening in church; but he was a man who was gentle and wise.’

They were a large family – father, mother, five sons and two daughters – all living in affection together. The elder boys worked with their father. One Friday they were out harvesting and it was Simeon’s turn to cook the midday meal. Forgetting that it was Friday, he prepared a dish of pork for their lunch, and they all ate of it. Six months later, on a feast-day in winter, Simeon’s father turned to him with a gentle smile and said,
‘Son, do you remember how you gave us pork to eat that day in the fields? It was a Friday. I ate it but, you know, it tasted like carrion.’

‘Whyever didn’t you tell me at the time?’

‘I didn’t want to upset you, son.’

Recalling such incidents from his life at home, the Staretz would add, ‘That is the sort of staretz I would like to have. He never got angry, was always even-tempered and humble. Just think – he waited six months for the right moment to correct me without upsetting me!’

Timing… timing, love and gentleness, these are what I have tried to live my life by. What of firmness? Well, it is one thing to be firm with others, another to be firm with oneself. I have tried to be the latter, and to exercise firmness with my sons only with great discretion.

Love covers all offenses.
Proverbs 10:12b

And one more thought, a reminiscence, my Dad…

I was 17 years old, had just gotten my driver's license, and had not yet really learned how to handle a car in all situations. I was working the 2nd shift at the country post office where my Dad was the superintendant. It was after midnight, and a drizzly sort of night, and I was going home. Filled with the sense of power I had, driving my Dad's new station wagon, I took a curve at too high a speed, rolled the car into a ditch, breaking the windshield and all the windows, lost my glasses and bumped my head really bad, but the car bounced back onto its wheels and was driveable. I drove the 18 miles to my house, my Mom was up waiting for me, but Dad was already in bed, snoring. She opened the door and asked, "Norm, are you alright?" and then looked at the car, roof smashed down and all the edges lined with grass poking out of sod fragments. She hurried me in, and then went and woke up my Dad. I went with her.

"What happened, Norm?" he asked. I made up a story of how there must've been oil on the road when I took that curve and rolled his new car into the ditch. He slowly got up and got dressed, "Where did it happen?" he asked, then, "Let's go and see if we can find the windshield and get the license sticker off of it, so it can't be traced." We went down and found the sticker and tore it off the shattered windshield, and drove home. We both went back to bed. I feared for my life in the morning.

What did Dad do? Nothing. He just started driving his jalopy to work, tried to salvage parts off the new car (he worked on cars), and rescheduled me to work in the Dead Letter department during his working hours, since we now had only one car in the family. He never blamed me or punished me or even mentioned what happened again. He took the loss, and acted as if he never had that new car.

Wednesday, February 9, 2011

On the road to Pascha

Even though it's not even the beginning of Sarakostí (Lent), I'm already thinking of Pascha (the Lord's Passover, that is, Easter).

I was explaining to a Christian brother the problem caused by adding filioque to the original Symbol of Nicæa. He had never heard of that before but said that he knew of the controversy regarding the phrase ‘He descended into hell’ being in the Nicene Creed, and added that he thought it was probably unscriptural.

‘He descended into hell’ is not in the Symbol of Nicæa, but rather, in the Latin baptismal formula called the Apostles' Creed. In addition to that, there are two scriptural passages that refer to Christ's ‘descent into Hades’ (She’ol in Hebrew). They are 1 Peter 3:18-19 and Ephesians 4:9-10.

My purpose is never to dispute, but simply to report was has been handed over to us. But, as I say, the discussion got me to thinking about the resurrection of Christ, which for Orthodox Christians is never more than a week away every day of the year. This reminded me of some beautiful passages from the service of Holy Saturday, the Sabbath Rest of the Lord, that I'd like to share with anyone visiting here, to help us understand the significance of Christ's sleep in the tomb and of the passage in Psalms, ‘For You will not abandon my soul to She’ol, or let Your Holy One see corruption’ (Psalm 16:10).

Something strange is happening.
There is a great silence on earth today,
a great silence and stillness.
The whole earth keeps silence because the King is asleep.

The earth trembled and is still
because God has fallen asleep in the flesh,
and He has raised up all who have slept ever since the world began.
God has died in the flesh and she’ol trembles with fear.

He has gone to search for our first parents,
as for a lost sheep.
Greatly desiring to visit those who live in darkness
and in the shadow of death,
He has gone to free from sorrow the captives Adam and Eve,
He who is both God and the son of Eve.

The Lord approached them bearing the cross,
the weapon that had won Him the victory.
At the sight of Him Adam, the first man He had created,
struck his breast in terror and cried out to everyone,
‘My Lord be with you all.’
Christ answered him, ‘And with your spirit.’

He took him by the hand and raised him up, saying,
‘Awake, O sleeper, and rise from the dead,
and Christ will give you light.
For I am your God,
who for your sake have become your son.
Out of love for you and for your descendants
I now by My own authority command—
all who are held in bondage to come forth,
all who are in darkness to be enlightened,
all who are sleeping to arise.


‘I order you, O sleeper, to awake.
I did not create you to be held a prisoner in she‘ol.
Arise from the dead, for I am the life of the dead.
Arise, work of My hands.
Arise, O My likeness,
you who were created in My image.
Rise, let us leave this place,
for you are in Me and I am in you.
Together we form only one person
and we cannot be separated.

‘For your sake I, your God, became your son;
For your sake I, the Lord, took the form of a slave;
For your sake I, whose home is above the heavens,
descended to the earth and beneath the earth.
For your sake, for the sake of man,
I became like a man without help,
free among the dead.

‘For the sake of you, who left a garden,
I was betrayed to the Jews in a garden,
and I was crucified in a garden.

‘See on My face the spittle I received
in order to restore to you the life
I once breathed into you.
See there the marks of the blows I received
in order to refashion your warped nature
in My image.
See on My back the marks of the scourging I endured
to remove the burden of sin
that weighs upon your back.
See My hands, nailed firmly to a tree,
for you who once wickedly stretched out your hand
to a tree.

‘I slept on the cross
and a sword pierced My side for you
who slept in paradise
and brought forth Eve from your side.

‘My side has healed the pain in yours;
My sleep will rouse you from your sleep in she‘ol.
The sword that pierced Me
has sheathed the sword that was turned against you.

‘Arise, let us leave this place.

‘The enemy led you out of the earthly paradise.
I will not restore you to that paradise,
but I will enthrone you in heaven.
I forbade you the tree that was only a symbol of life,
but see,
I who am life itself am now one with you.
I appointed cherubim to guard you as slaves are guarded,
but now I make them worship you as God.

‘You hid yourselves, as if naked, from God:
but behold—
hidden within you is the naked God.

‘The throne formed by cherubim awaits you,
its bearers swift and eager.
The bridal chamber is adorned,
the banquet is ready,
the eternal dwelling places are prepared,
the treasure houses of all good things lie open.
The kingdom of heaven
has been prepared for you
from all eternity.’

Tuesday, February 8, 2011

Follow His footprints

Unless we are aware that we are outside the kingdom of God, that we need to knock at a door to be allowed in, we may spend a great deal of our lives in imagining that we are inside, behaving as though we were, and never reaching that depth where the kingdom of God unfolds itself in all its beauty, its truth and its glory.

—Anthony Bloom, Metropolitan of Sourozh

As Christians we often adopt God as the provider of our needs and concerns. But God's purpose is not ours and His ways are not our ways.

Jesus' way is that we free ourselves from our pride and follow His footprints to complete abandonment in the hands of God.

Jesus' truth is that we stop searching for ways to capture God, and accept His gift to transform our lives.

Jesus' life is that we stop worrying whether we live or die, but rather whether we are prepared to die for Him who has the power to give life.

God became like us so that we might become like him. God did not descend as an unapproachable light, but as a weak and humble child. ‘For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich’ (2 Corinthians 8:9).

Jesus exposed His omnipotence, and so magnified His power.
He emptied himself of his omnipresence, and so fulfilled all things.
He abandoned His omniscience, and so revealed the truth
for us to see.

John of Kronstadt wrote ‘The Lord has become everything for you, and you must become everything for the Lord.’

Christ was born into our life, so that we might be born into the divine life of God. Jesus is the truth, the only truth, and everything about the Christian Church is about accepting that Jesus is God and to share this message with the world: ‘Everyone who is of the truth hears my voice,’ says Jesus (John 18:36).

Jesus was our witness to the absoluteness of God, and Christians are Jesus' witnesses to the eternal life that Christ was born into the world to offer to all humanity.

In the Book of Acts 26:16-18 we read, ‘I have appeared to you for this purpose, to appoint you as a servant and witness...to whom I now send you, to open their eyes, in order to turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.’

A Christianity not reaching out to
others is like the gospel without Christ.

We need to stop holding on to our stuff and depending on the substitutes of this life, because God can't offer His riches to hands that are already clutching on to mental or material possessions.

We shut out Jesus, born into weakness, exile and poverty and instead accept the illusion of our self-sufficiency as our new ‘personal Jesus.’

Maximus the Confessor's exhortation is to ‘cleanse your mind of anger, grudges and shameful thoughts. Then you will be able to know the indwelling of Christ.’ In order to see Christ in others you must first see Him in yourself.

We all need to become meaningful followers of the Way: ‘Let your light shine in such a way that they may see your good works, and glorify your Father who is in heaven’ (Matthew 5:16).

Let us open our hearts and homes to those for whom God chose to live amongst. Let us reach out with our riches to those whom Jesus came as a pauper. Let us expose our poverty to the Christ who came to give us the kingdom of God.

To bear witness



Life to me is not a thing to waste words on,
provided that
when I finish my race
I have carried out
the mission
the Lord Jesus gave me,
and that was
to bear witness
to the Good News
of God's grace.

Acts 20:24 Jerusalem Bible

Πιστευω εις ενα Θεον…

Orthodoxy is knowing that love has entered the world in the man Jesus Christ, and living in that love no matter where it takes us.

He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. And he who does not take his cross and follow after Me is not worthy of Me. He who finds his life will lose it, and he who loses his life for My sake will find it.
Matthew 10:37-39 NKJV

Orthodoxy is knowing that faith is not belief, but trust so certain that we know there is no loss with Jesus, and are fearless to do whatever He asks. It is knowing that obedience is love and draws us into the very life of God, where Father, Son and Holy Spirit all live together with us in one house. It is seeing with unveiled faces Him whom the world cannot see even through a veil. Yes, Orthodoxy is knowing that Love has entered the world and remains here among us, as long as we obey His teaching, no matter where it takes us.

I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father. And I will do whatever you ask in my name, so that the Son may bring glory to the Father. You may ask me for anything in my name, and I will do it. If you love me, you will obey what I command. And I will ask the Father, and he will give you another Counselor to be with you forever—the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you. I will not leave you as orphans; I will come to you. Before long, the world will not see me anymore, but you will see me. Because I live, you also will live. On that day you will realize that I am in my Father, and you are in me, and I am in you. Whoever has my commands and obeys them, he is the one who loves me. He who loves me will be loved by my Father, and I too will love him and show myself to him." Then Judas (not Judas Iscariot) said, "But, Lord, why do you intend to show yourself to us and not to the world?" Jesus replied, "If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and make our home with him.
John 14:12-23 NIV

The beautiful road of love is effortless…

…and there is neither blemish nor stain in love, but rather the conscience testifies that the soul has boldness towards God. But when there is no love, the soul has no boldness in prayer, and as one defeated and cowardly, it cannot lift its head because it feels remorse for not having loved as God has loved it; it is a transgressor of the commandment of God.

‘If we do not love our brother whom we have seen, how can we love God whom we have not seen?’ (1 John 4:20) He who has true love has God; whoever does not have love does not have God in himself. The Holy Fathers say, ‘If you have seen your brother, you have seen God; your salvation depends on your brother.’

The holy monastic fathers of old walked the path of salvation effortlessly, because they sacrificed everything so that they would not fall away from love. Love was their goal in life. Our path, though, is completely strewn with thorns which sprouted because we lack love. And this is why when we walk, we constantly bleed. The foundations of the house shake when we do not lay the foundation of love well.










Elder Ephraim of the Holy Mountain (Athos)

Righteous, justified by faith

God does not want those whom He will save, who seek His mercy, to be ignoramuses, unmanly, cowardly, or spiritually untested. It is a matter of divine inheritance stored up for experienced Christians. So He places temptations before us so that our obedience to His commandments may be demonstrated. His illumination is within us; knowledge of His will is taught by the Scriptures; furthermore, our conscience guides us like a compass. All of the above enlighten us in the face of temptations. But when evil prevails over our will, we do not obey His commandments.

We were created with free will, and free will cannot be controlled by others. As such, if we feared God, we would not fall into temptation. If we did not love ourselves more than God, we would not tend towards sin. But His goodness did not leave our falls without a rectifying remedy, whereby we return once again and a victory occurs in spite of our fall.

All who compel themselves to be saved, the Scriptures call righteous, justified by faith. God will not let them fall, for they are struggling properly. He will not let them be tempted beyond their strength when they are making every effort to be patient. But when we are cowardly and lukewarm, when we have a slothful will, this constitutes an occasion for a temptation beyond our strength.

Your grumbling is sinful; it is a result of self-love and unmanliness. Have patience in everything; thank God; blame your lukewarmness, and not God, Who was crucified for you and, consequently, must love you. Since He loves you, how can He let you fall into temptation? Seek forgiveness from Him, and secure yourself with patience.










Elder Ephraim of the Holy Mountain (Athos)

Monday, February 7, 2011

Two commandments

Originally, the Torah, the Law, comprised only two commandments. The first commandment that the Lord gave to our first parents Adam and Eve was in fact not even spoken to them as a commandment, but said over them as a blessing. “Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground”
(Genesis 1:28). The first of God’s commandments to us was a positive commandment, and contained within it abundant blessings.

The second commandment was different. It was a negative commandment, the first of the ‘Thou shalt nots,’ and moreover, it was spoken only to the Man. Why is this? Well, Woman had not yet been pulled out of Man; she was still hidden within him. The mystery of the Two becoming One had not yet been revealed. In this first example of the Great Reversal that seems to meet us everywhere we look, the second commandment now becomes the first, according to time, and the Man and the Woman he bore within him must learn obedience before blessing.

But at the beginning there were only these two commandments:
“You must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die” (Genesis 2:17), a negative commandment, God’s naked will revealed for Man, so he could know God’s mind as a child knows the mind of its father. And then, “Be fruitful, and multiply” (Genesis 1:28) and the rest of the commandment and blessing that is carried within it, when faithfully carried out: ownership, lordship, and mastery, of the outer world but, yes, of the inner world as well.

Following the two commandments, Man is created free.

This is not what happened. Before the second commandment could even take effect, the first was broken and, as scripture says, to break one commandment is to break them all. At the time, there was only one other commandment that also fell by Man’s disobedience: What should have been mankind’s glory thus became his shame, and the water of life in him became a poisonous spring, that everyone who has ever drunk from it has come to know and, against his will, fallen sick, irremediably sick, with sin and death. Thus the Physician of souls appeared, to save us.

Breaking two commandments, then ten were revealed to replace them and hold back, as much as possible, the flood of sin and death, but even these were broken, and could not effect the cure. Within themselves, within the Torah, the Law, was prophesied the coming of the Physician who would cure this sickness, death. But those who read the words overlooked Him, and instead they planted a hedge around the Torah to protect it: the Ten Words that God gave at Sinai were multiplied into six hundred thirteen mitzvot, commandments that no one could keep.

Finally, our last Parent was born of His Mother without a father, begotten by His Father without a mother, and the overlooked Physician became the rejected Messiah. A new Adam came seeking His lost Bride, a new Eve, though when He found the first of them—for they would be multitudes—she was His own Mother, who now became the new Mother of all living, whom He gave to His own beloved disciple as Mother, revealing for all time who He is, who She is, and who We are. And the Torah which He wraps around Him as a cloak because He is the only one who ever fulfilled all of it, He wears worthily as He stands before His Father and Our Father, interceding for us.

Having broken first two, then ten, then six hundred commandments, we have been delivered from our disobedience, and again, just two commandments have been laid upon us, this time both comprising blessing. “You shall love the LORD your God with all your heart, with all your soul, and with all your mind. This is the first and great commandment. And the second is like it: You shall love your neighbor as yourself. On these two commandments hang all the Law and the Prophets” (Matthew 22:37-40).

Glory to You, O God! Glory to You!

Sunday, February 6, 2011

Two brothers

Luckily I’m not a priest. If I were, I’d be obliged to preach on the gospel and the epistle of the day. The last Sunday before the start of the Triodion, the Holy Church reads the gospel of the Canaanite Woman (Matthew 15:21-28), and the epistle is from holy apostle Paul’s second letter to the Corinthians (6:16-7:1), which is probably my favorite of his writings. Since I’m not a priest, just an ordinary Christian, and I don’t preach, but blog, I can write on whatever topic I like. I recently read somewhere that ‘Christian blogs are not catechisms,’ which is good to keep in mind, both for the writer and the reader. They’re just open journals that some people like to keep. Writing often helps you see your thoughts and experiences ‘from the outside.’ That’s probably one reason why I started writing as a teenager and why I still blog.

What’s been on my mind for a long time is the mystery of obedience, as Christ speaks about it in his parable of the two sons, one obedient in word but not in deed, the other disobedient in word but not in deed.

“What do you think? There was a man who had two sons. He went to the first and said, ‘Son, go and work today in the vineyard.’ ‘I will not,’ he answered, but later he changed his mind and went. Then the father went to the other son and said the same thing. He answered, ‘I will, sir,’ but he did not go. Which of the two did what his father wanted?” “The first,” they answered. Jesus said to them, “Truly I tell you, the tax collectors and the prostitutes are entering the kingdom of God ahead of you. For John came to you to show you the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes did. And even after you saw this, you did not repent and believe him.”
Matthew 21:28-32

We’ve heard this parable so many times, and we think we know what it means, that we’ve almost stopped thinking about it at all. ‘Right, tax collectors and prostitutes get into the kingdom of God before religious hypocrites. Sure, of course they do. We know that!’ Then we forget the parable as quickly as we heard it. Why? Because it simply doesn’t have anything to do with us. We’re not tax collectors or prostitutes, and we’re not religious hypocrites. We’re just ordinary folks, whatever that means, and so obviously since we’ve listened to the story at all, it must mean we’re Christians, and nice people, so we’ve got nothing to worry about.

This reading ourselves always in the favorable position and somebody else in the unfavorable, well, what can I say? It’s natural and we all do it, but being a follower of Jesus is supposed to be, by definition, supernatural. We begin to suspect that the two groups of people may not always coincide.

Think of it in modern terms, in personal terms even. Forget the tax collector and prostitute. Think about the son who has dropped out of church. He thinks it’s just too dumb for words. He finds ordinary life more exciting. You’ve tried your hardest to show him by teaching and by example that life in Christ is worth living, that it too can be exciting, not mere religious drudgery. He sees through your explanations and even your examples when you’re putting them on for show. He keeps you honest, but he still doesn’t ‘accept the Lord.’ Instead, he seems indifferent, yet you notice strange things about him as he is growing up.

He has a ‘religious brother’ who wears a cross and involves himself in churchly activities, with great gusto even, but who taunts him and makes him feel like he’s the dumb one, the reject, the retard, the one who’s too dumb to know how cool it is to be an ‘Orthodox youth.’ As they’re growing up together (and he’s the younger), they fight as brothers often do. The ‘good’ brother fights to kill and even breaks the arm of this ‘bad’ brother, because the ‘bad’ brother knows when to stop, he instinctively knows right from wrong, and without making a big deal of it, he chooses the right. (The ‘good’ brother, however, doesn’t.)

Gradually a split develops between them and grows worse year by year. The ‘good’ brother has kept up his church attendance and activities while the ‘bad’ brother has gone off and found new friends. He only shows up on Christmas and Pascha to please his parents, but he has a quiet respect for the religion that he outwardly rejects. He won’t speak against the Church even though he won’t be caught dead there anymore. The animosity between the two brothers persists. The ‘bad’ brother wants to be friends, but the ‘good’ brother continues to put him down, insult and mock him… and goes to church.

We haven’t seen the end of this story, because it’s still happening, but it’s a good example in real life of what Christ was talking about in the parable. You don’t have to be a tax collector or a prostitute to be considered bad. All you have to do is stay away from church, for whatever reasons. The irony is exactly the irony of the two brothers in the parable. The ‘good’ brother pretends to be obedient, but he doesn’t do what the father asks him to; the ‘bad’ brother, though he is disobedient to his father, goes and does his bidding on his own. This truly is a great mystery.

How is this possible? Why is it possible? Yet we see this again and again. Christ knows we would, and so He tells us all about it, and asks us to stand up for what’s right, not just for appearances. Does this mean that the ‘bad’ brother isn’t wrong to have abandoned church and religion, even though he is led by reason and perhaps by a hidden seeking for righteousness to choose the right as he does? No, it doesn’t mean that at all, but Christ’s own words have removed him forever from our competence to judge him, for when we presume to do so, we fall into the role of the ‘good’ brother who appears obedient but actually is not.

It is impossible to trick the living God! He knows our every move and motive, and yet we continue to say ‘Yes’ to Him formally, and then, when we think He’s not looking, we do what we want, not what He wants. As the psalmist declares,

To Yahweh you say, ‘My Lord,
You are my fortune, nothing else but You,’
yet to those pagan deities in the land,
‘My princes, all my pleasure is in you.’
Psalm 16

Lord, have mercy on us, since we do not know ourselves, we do not know whether or not we are obedient or only pretending, since sin blinds us to its presence in us, and we are often mistaken and led astray, judging our brother when in fact, it is we who have lost our way. Grant us to meekly bow down before You in Your Holy Church, side by side with sinners just as bad as ourselves, and not to presume to cast out by our unthinking words and actions those for whom Your Son has given His life; and bring us all, the good and the bad, to repentance, so that we may be found worthy of Your eternal Kingdom. Glory to You, O Lord! Glory to You!

Saturday, February 5, 2011

It is the Lord!

It’s hard to believe that life can go on after the end of something glorious: the death of a beloved child or spouse, the loss of an irreplaceable friendship, or, for the disciples of Jesus, no longer having Him among them, daily walking with Him, eating with Him, sleeping with Him out in the wilds as they journeyed together, hearing His words and seeing His divine acts hidden from the world. ‘Of all men You are the most handsome, Your lips are moist with grace, for God has blessed you forever’ (Psalm 45). The most wonderful Man they had ever known was no longer with them.

Yes, they had not forgotten that the impossible had happened. Not just one impossible, but a whole string of them, all events that never should’ve happened, never could have happened, unless this Man really were who He said He was, who they were beginning to understand, gradually, that He is: How could they have arrested Him, who had never done anything wrong? How could they have stripped and beaten Him, who had healed their sick and filled their hungry with good things, literally feeding multitudes?

How could they have put Him to death, and ignominiously, mocking Him, deriding Him, who had brought the only life worth living among them? How could they have rejected Him, who was so obviously Moshiach, the Savior of Israel who had appeared to tell them that God had not rejected them, but had come to them, in Him, to end their exile from the Father? For the greatest of all impossibles had happened, He had risen from the dead, not as He raised Lazarus His beloved friend, but forever.

The winter and the midnight
Could not hold him,
The fire could not burn him
Nor earth enfold him.
Rise up Lazarus,
Sweet and salty!
Brother soldiers,
Stop your gambling and talk to me.
The thieves were stealers,
But reason condemned him,
And the grave was empty
Where they had laid him.


And how did they know this? Was it just through the ravings of some hysterical women? Some of the brothers had murmured in their hurt and doubt, even against their sisters. But no, not just through their testimony, for Peter and John had run as quick as they could to the tomb: John, the youngest, stopping at its gaping mouth, but Peter, older, braver perhaps, but no wiser, plunging into its depths to see for himself: Yes, the tomb was empty. Now, greater fear than ever: What had happened?

They didn’t have to wait long to find out, but it must have seemed long. They were still hiding out behind locked doors when the Truth came to them: Jesus suddenly stood in their midst, almost as He always had, stood among them and once again told them as He had when He walked on the waters of the turbulent lake: ‘It is I; don’t be afraid.’ Stood among them almost, but not exactly, as He had been with them before. This time it was different. He embraced them with His pierced hands, but His face which came close to theirs in a kiss, was free of blood, grime and pain.

Yes, it was different then, and now. He would come among them, but it was always a surprise, and He didn’t stay with them very long, and He would appear when they were not expecting Him. Why couldn’t it be like it was before? Why couldn’t He stay with them always, so they could walk the roads of the land of Israel again, joyfully doing whatever He asked of them, following Him everywhere? They were never sad, hungry or tired when He was with them. Nothing was too difficult for them. Nothing was impossible. Why? Because Love never tires, and Love was walking with them as a Man.
And they followed Him.

But now, it was different. He hadn’t appeared to them for a long time. How many days had it been? They waited excitedly, anticipating they would meet Him again around the next corner of time, but the Lord didn’t appear. Peter got angry with himself for being so impatient and he crossly said out loud, ‘I’m going fishing!’ Well, yes, a man has to eat, and the disciples had suddenly found themselves sent home, back to their relatives, crabby, selfish, contrary and back-biting as some of them were. They had all reluctantly gone back to their former work. You can’t wait for Jesus forever, can you?

So, some of the brothers, sympathizing with Peter, dropped whatever they were doing and joined him in his old fishing boat on the lake. They fished all night, not talking much, as each of them had a night in his own soul to deal with, an emptiness that could only be filled with Jesus, a darkness that only the Light of the world could dispel. They fished all night but caught nothing. It was already getting light, the sun had even come up and was hanging just above the horizon, shining vermilion between two long banks of slate clouds. A man was walking down to the shore from somewhere.

They were now close enough to see him, but not clearly. Suddenly a voice rang out, ‘Caught anything, friends?’ One of them called back, ‘Nothing!’ The man was probably hoping to buy a few fish from them for his breakfast. He cried out to them, ‘Throw the net out to starboard and you’ll find something!’ Almost before those words had died on the morning breeze, John’s heart leapt, and without thinking, something made him cry out to the others with him in the boat,
‘It is the Lord!’


Peter, quickly tying his wrap around his naked torso, dove into the lake and started swimming for shore. John and the others stayed and followed the man’s instructions, only he and Peter knowing for sure who it was whose words they had believed. Sure enough, the net filled with fish, one for every nation in the known universe, it seemed. Hauling the net in, they too made for shore in the boat. There they found Peter standing a little ways off from the man who spoke the word that saved their night’s efforts.

The man had bread, and there were already some fish roasting over a charcoal camp fire, but the man said to Peter, smiling, ‘Looks like we’ll need some of your fish if we’re going to feed this crew!’ Nobody dared to speak, while Peter ran to where the boat was beached and dragged the whole haul to them. They started counting and sorting the fish, but the man said, ‘Come now and have breakfast! We can start with the ones I brought, and have some more later if we’re still hungry.’ This is how it always was, and is, for the followers of Jesus of Nazareth, not just in those significant forty days, but for always. With Him the impossible always happens, and by this we can know for sure, that ‘it is the Lord.’

Peter turned and saw the disciple Jesus loved following them… Seeing him, Peter said to Jesus, ‘What about him, Lord?’ Jesus answered, ‘If I want him to stay behind till I come, what does it matter to you? You are to follow Me.’
John 21:20-22 Jerusalem Bible

Friday, February 4, 2011

As much as brothers should

The relationship that the brethren share in the Body of Christ with one another is in fact and must be the primary qualification of the Church. This is what we learn from overhearing the high-priestly prayer of Christ recorded in the 17th chapter of the gospel according to John. How we are to treat one another with love, respect and awe is found throughout all the apostolic writings of the New Testament, but particularly in the first letter of the evangelist John. Yet, even in the Old Testament we are taught how to love one another.

We read of Jonathan entering into a covenant with David (1 Samuel 18:1-8). This is a prophetic image of what relationship should be like in the body of Christ. ‘Jonathan's soul was knit to the soul of David.’ The word for ‘knit’ (נקשרה, niksheráh > was knit) is the same root word (קשר) used in Nehemiah 4:6, which describes the wall of Jerusalem being built (ותקשר, vatikashér > was joined) so there were no gaps in it. Jonathan's heart was knit with David's without a gap—no space between their hearts for the enemy to come through. Jonathan loved David as himself. This is our calling in the body of Christ too, ‘that they may be one as we are one,’ such that there is no gap between us of misunderstanding, jealousy, or suspicion through which satan can slip to divide us.

Jonathan made a covenant with David and, as a symbol, removed his royal robe and placed it on David. This act symbolized Jonathan's desire to die to himself as the next king of Israel and to make David king. The holy apostle Paul writes, ‘Love each other as much as brothers should, and have a profound respect for each other’ (Romans 12:10 JB). We are to die to ourselves and sincerely long that our brothers will be regarded as greater and higher than ourselves—we even take our ‘robe,’ if necessary, to cover a brother's nakedness, wherever it is seen. Thus can we make our brothers glorious in the eyes of others. This is the kind of relationship we should have with one another in the body of Christ.

If we can have this kind of relationship, by all means we must.
Love, respect and awe—because Christ is in our midst.

Thursday, February 3, 2011

The crown of scripture

A Christian brother wrote,

I’m not saying we should stop new believers from reading the bible itself. But we’re so blessed to live in age when there are so many amazing resources available. We should certainly be discerning in what we choose. But it seems like we want people to use a microscope to analyze God’s word in tiny details when it’s equally important to give them a telescope to see the grand, vast, picture.

It's certainly wrong to study the bible as one studies a specimen under the microscope, except perhaps for bible scholars (if there really is such a thing). It's equally wrong to pretend to give people "the big picture" by not making them study at all but instead by entertaining them. Both these approaches to the written Word of God are ways to escape the main function of scripture, and that is, to bring us face to face with our sin, and with our Saviour.

We say we study the bible, but actually the bible is studying us. We may think we are rightly dividing the Word of God, but actually the Word of God is rightly dividing us. That is, if we let Him. (Jesus is the Word of God. The bible is His icon.) Rightly dividing us from our sin, from the world and all its pomp, and from the power of the evil one.

Back to the brother's statement that "we’re so blessed to live in age when there are so many amazing resources available," it's precisely this mistaken attitude about the technological "resources" available to us that has changed Christianity from a living faith and close walk with the Lord to a kind of dinner theatre about such a faith and walk.

We have become detached from the Word of God like a doomed fetus becomes detached from the uterus and then dies, which the mother may not discover for days, but which can kill her as well if it is not discovered in time. That mother is the Church, that fetus is the believers who do not live in the Word but only "watch a movie" about it and think they've "got it."

To live in the Word of God is to make the holy and God-breathed scriptures, the bible, our daily bread, our constant companion, our very home.

This means never being without it, physically, when possible, even if it's only a slim New Testament and Psalms tucked into a pocket.

This means rising in the morning with the Word on our lips, praying and thanking the Lord in the words of psalms and prophecies, not just five times a day as Muslims do, but all through the day (and night).

This means turning not to vain and sometimes vile entertainments (making excuses for the profanity in them), but turning to the bible for refreshment, for relaxation, for recreation.

No, you can play sports, go on hikes, collect stamps, read novels, write poetry, play the guitar, have an electric train set, or even a speedboat… but what’s on your mind, really?

I am not different from the rest. I often have to yank my attention back to where it belongs, visit the mansion that Christ my Lord and Saviour has prepared for me in His Father’s house. What? You thought He was talking about the heavenly mansion? Well, yes, of course, that one too. But the study of and meditation on the inspired words of the divine and holy scriptures, that is like a foyer leading into the heavenly mansion, and a foyer is part of the house, isn't it?

Paradox upon paradox, that the churches that claim most strongly to be centered on the bible have the most trouble cleaving to it, but find ever more numerous by-paths and supposed short-cuts to keep them off the One True Highway to Heaven—the Word of God.

Who is Max Lucado? A better question is, why is Max Lucado? And why all these dozens of “Christian” authors and their books? Isn’t the Word of God in the form of the bible enough for us? Isn’t the Holy Spirit here with us to help us understand it? But how can we hope to be disciples of the Lord, if we do not stay constantly at His side?
And how do we do this?

By “never letting the sacred volume out of our hand” as Jerome says.

Instead of expanding your facilities and upgrading your film stash and other technological enhancements, get back to the bible, teaching it, studying it, learning it by heart, worshipping with it, praying it, prophesying with it, evangelizing with it, healing with it, feeding on it and living in it.

There is no other divine scripture on earth, no other literature whose sum is greater than the total of its parts, no other book so alive that it doesn’t need to be enhanced with movies and computer games.

And we think that we can do better than the living God who provided this crown for us?

Only three years

Sometimes looking back on my life, searching for those moments of real happiness, it seems that the longer I look, the shorter and fewer those times become. Maybe in a lifetime of fifty or sixty years, one might find only five or six years when the memory shows times of pure happiness, and not all connected either, but scattered about. This kind of pondering leads nowhere and belies the fact that one is happy right now, else there could be no leisure for such plundering of the vanished past. What’s more, everything looks and feels different in retrospect. We find that looking back seldom recovers the truth. In this body of sin, memory like everything else doesn’t work right, but always partakes of that fatal flaw that taints everything on this side of the resurrection. But on the other side of the resurrection, it’s a different story, literally.

Thinking back to my own youth, I remember how I spent four years of my life in training to become a traditional furniture maker under an old Norse-American cabinetmaker. This man was 32 years my senior, and I was his last apprentice. He grew up on a farm in the borders of Minnesota and North Dakota, one of twelve brothers (there was also one sister). His family was swept up in the pentecostal revivals of the 1920’s and 30’s, and he told me many stories of tent meetings and other experiences in his early life.


I was a new Christian, just having accepted the Lord at the age of 24 just six months before hiring on at the Sterling Furniture Company in Portland. I had prayed, while still living in Corvallis, to be led to a workplace where there would be at least one other Christian.
In short order, the prayer was answered.

The four years I spent with this elder were hard but happy years. Along with his teaching and example in the crafting of wood, without intending it, he passed on to me the legacy of his life in Christ, and little did he know (or perhaps he was aware) that I followed his every move so as to make it my own, my soul being stamped, like communion bread, with the cross of Christ. I was not a pentecostal, yet there was never a difference between us. Knowing about the ancient faith, he would sometimes say to me, when I had done something that especially pleased him, “May the saints bless you!” For my part, it never occurred to me to think of him and his faith as different from my own. Certainly not. How could I judge him? In my eyes he was perfect, what a Christian man should be. I wanted to emulate him in every way.

Only four years with this man shaped the rest of my life to this very day. And we wonder sometimes, what effect our own lives have on the people around us. To be a Christ-bearer in the world, what possibilities, if only we live in the light of the risen Christ! In only a moment, Christ in us can change the world, forever.


Then, there is the reason behind this all. The reason being the divine Word, through whom the world was made, and in whom we live and move and have our being. Though He is God, He entered into our time and assumed our flesh, living secretly, that is, unknown to the world, just as we live. No one will remember us after we’ve left this world, at least not for long, but the world remembers Him.
The world doesn’t remember Him for anything He did in the first thirty years of His earthly life, or at least not much, but for what He did in the last three.

Only three years was all it took for the world to remember Him, and not only to remember Him, but to be changed forever. No other time period in all of human history has had as great and lasting an impact on the rest of time as those three years. Yet, at the time they were happening, very few noticed those years at all, in terms of the world’s population. Only a few thousand people at most, and in a land which, though it has become the center of the world’s attention from time to time, is still just a small spit of rocky soil between empires.

Only three years of one man’s life, and billions of other men’s lives are changed forever, even the lives of those who don’t know Him, who don’t ask themselves the question, “Who is that man?” If that isn’t power, then I don’t know what is, and only one could have that power, the Lord Almighty, who is alive and present with us at this very moment, the risen Christ.

Wednesday, February 2, 2011

Start with the absolutes


Witnessing Christ to the world is a major goal of the Christian. Wonderful is the testimony of the second mile. The first mile may be obligatory, and often a matter of formality as it restrains us to travel its path. However, to go the second mile displays assurance of love and likeness. Going the first mile is compulsion; going the second mile is dedication and loyalty. Christ went the second mile:
He emptied Hades.

I don’t wish to inaugurate a dialog or try to convince anyone that leaving Christianity because it doesn’t satisfy one’s idea of fairness towards non-Christians is a bad idea; but I think it’s a move that most people make made with insufficient—actually, irrelevant—evidence.

Some realities are absolutes, and if you started with them and worked your way backwards, the outcome would be different.

Start with Christ’s own words. He is pretty specific, and He doesn’t throw curses and threats around. His language to us is reasonable but demands personal (1) obedience and (2) faith (or trust). If you want to be a Christian at all, you have to accept what He says. Watch His actions, too, in the Gospels. This is what I would call the first absolute.

The second absolute, again working backwards from Christ Himself, is what the holy apostles wrote, and how the Church lived right from the beginning. Again, you must return to the New Testament as primary source book, but again, you do not find curses and threats being thrown around (though you do find some specific exclusions in some of the language). I would call the apostles (what they wrote, not what later authorities have said about what they wrote) the second absolute.

We are still very far from having to believe that four-fifths of humanity is going to hell because they haven’t accepted Jesus Christ as their personal Savior.

The third absolute, I’m afraid, would have to be something you’re not prepared to accept: the faith of the Orthodox which, following the first two absolutes, also does not lump humanity into the saved minority (only themselves) and the wicked and lost majority (everyone else). It’s not quite so easy to get at this third absolute: it’s nothing so easy as reading the Bible; it’s using the first two absolutes as the raw data for producing the third absolute. How? By living according to those first two absolutes. Where is that possible? In the Orthodox community. Why there? Because it hasn’t compromised those first two absolutes. It hasn’t attached human speculation and guesswork to them, or erected systems of anti-contamination and quarantine to them, making it all but impossible to even hear, let alone believe and practice, authentic Christianity.

You have left Christianity, but what if what you thought was Christianity was just a mirage? What if Christianity from Christ’s point of view were absolutely different from what you rejected? What if you found out that you agreed with ‘the unknown God’ and that history really did have a surprise ending, that the Christians you heard tell of an unhappy ending (as if they knew all about it) didn’t really know what they were talking about?

These are just some thoughts I wanted to share with you.
What have you rejected, the real or the counterfeit?
If the former, so be it, but what if it’s the latter?
Even one person was worth dying for, so
maybe even one person is
worth waiting for.

He wasn’t kidding when He said, ‘Father, forgive them, for they know not what they do,’ and if He is who He said He was, then His Father will grant His prayer, not just this one, but all of them.
Start with the absolutes, and think again.

He opens the tombs

When you hear that at that time the Lord freed the souls from hell and the regions of darkness and that He descended into hell and did an amazing work, do not think that this does not have any personal meaning for you.

Man, indeed, can readily accept the evil one. Death has its grip on the children of Adam and their thoughts are imprisoned in darkness. And when you hear mention made of tombs, do not at once think only of visible ones. For your heart is a tomb and a sepulcher. When the prince of evil and his angels have built their nest there and have built roads and highways on which the powers of satan walk about inside your mind and in your thoughts, then really, are you not a hell and a sepulcher and a tomb dead to God?

... But the Lord descends into the souls of those who seek Him. He goes into the depths of the hellish heart and there He commands death, saying, "Release those captive souls that seek after Me, those that you hold by force in bondage." He breaks through the heavy stones that cover the soul. He opens the tombs. He truly raises to life the dead person and leads that captive soul forth out of the dark prison.
“Remember who your teachers were…”
2 Timothy 3:14

Tuesday, February 1, 2011

May it be well with thee

My softbound copy of The Desert Fathers, the one that I found by accident in a small bookstore in Edmonton, is finally falling apart. It takes both hands to hold on to it to keep the pages from all falling out on to the floor. Maybe it's time to buy another, but this one will always remain in my ‘covenant box’ along with the first copy I ever owned of The Way of a Pilgrim, which was Fr Ihor's own personal copy, which he gave to me. It too fell apart and is held together with binder clamps.

Here follows one of my favorite stories from The Desert Fathers, pp. 152-153. If you know me, you'll understand why…

CXXVII. Once when the abbot Macarius was climbing up the mountain in Nitria, he bade his disciple go a little way before him. And as he went on ahead, he met a priest of the idols, hurrying swiftly, carrying a great log. And the disciple shouted at him, ‘Whither so fast, devil?’ At which the irate priest beat him so soundly that he left him half dead: and again hurried on his way.

A little further on, he met the blessed Macarius, who said to him, ‘May it be well with thee, O toiler, may it be well!’ The priest, in surprise, said, ‘What good dost thou see in me that thou shouldst wish me well?’ To which the old man made answer, ‘Because I see thee toiling and hasting, thou knowest not why.’

And the priest said, ‘And I, moved by thy salutation, knew thee for a great servant of God: now some other miserable monk, I know not who, met me and threw insults at me, but I gave him back blows for words.’ Then, seizing the feet of the blessed Macarius, he cried to him, ‘Unless thou makest me a monk, I shall not let thee go.’

So taking the road together they came to the place where the stricken brother lay, whom they both lifted up, and as he could not walk, they carried him in their arms to the church. But when the brethren saw the priest in company with the blessed Macarius they were dumbfounded: and in wonderment they made him a monk, and because of him many pagans were made Christian.

And the abbot Macarius would say, ‘that a proud and ill speech would turn good men to evil, but a good and humble speech would turn evil men to better.’

Living a crucified life


I wrote this to a young Christian brother who was struggling with the fact that professed Christians “settle for less” than Christ's standard to “seek first his kingdom and his righteousness, and all these things will be given to you as well” (Matthew 6:33 NIV).

With all due respects to your Dad, there is nothing merely earthly that is worth going down for, when you have been raised up by Jesus.

Even Confucius says things like, “Wealth and rank are what every man desires; but if they can only be retained to the detriment of the Way he professes, he must relinquish them” (Analects, 4:5).

Now, if this is true for enlightened, philosophical pagans, it’s true of Christians, or at least it should be. Is this any different, really, than Christ's admonition? “If your hand causes you to sin, cut it off. It is better for you to enter life maimed than with two hands to go into hell…” (Mark 9:43 NIV).

I am an example of one who chose the right over the profitable. It has made most of my relatives my enemies in the long run (not blood-sucking enemies, just people who hold me in contempt), has lost me all the prestige and professional “respect” I ever had, and has even marginalized me at church. But fortunately, I don't care.

It’s sad when a person loses the respect and love of a wife or other family member for choosing the right; it’s just as sad to experience the same loss for not choosing the right, yet it still happens. I’d rather have the first than the second.

It’s all in the Bible. If you choose the right persistently, young brother, you cannot avoid living a crucified life. And if there’s any other kind of Christian life worth living, tell me about it.

Lost and found

Why do we witness?
Is it to save people from hell and from the wrath of an angry God?

No, only Christ can save people, and hell is the fruit of mankind’s choosing—and the wrath of an angry God? Well, let the scriptures teach men of that, if they will only read.

We witness out of love for the lost, yes, we do, but also with trust in the man-loving God to move the hearts of those who are stuck, to actually create clean hearts in those who have no hearts, or whose hearts are filthy.

Love for the lost is akin to love for our own souls which we have already delivered to the foot of the Throne. We only want to share what has been bestowed on us, knowing that
outside of God, all is nothing.

Yes, we witness out of love for the lost, but only because we are driven to it by knowing what ‘lost’ really means.
‘I once was lost, but now I am found.’

To speak of people ‘going to hell’ is not part of our vocabulary, except to speak in terms of common parlance. Who can utter the words with meaning?

When we hear the mention of ‘hell’ we see the image of the Day of Judgment, whose nature and timing are known alone to God. We see the Lord separating the sheep from the goats. We hear the voice speaking, ‘Whatever you did to the least of these, you did it unto Me’ (cf., Matthew 25:40), and we tremble as we realize that the ‘lost’ we say we love are they for whom Christ died.

Our love becomes the greater. It becomes our life, not just an idea we say we believe in. We sing the song of the redeemed by our witness, and our worship is like that of holy apostle Paul, who writes, ‘the God I worship spiritually by preaching the Good News of His Son…’ (Romans 1:9).

How great is the mercy of God our Savior, the God of Israel, who makes His home among us, in our praises! And what are those praises if not our testimony that ‘God is great!’ not by His mighty power only, but by His condescension, His longsuffering love, His mercy?

And what is our testimony if not our witness, our love for those whom God places next to us, our neighbors? And how can we love those for whom Christ died? By telling them they are lost? That they are going to hell? Or by telling them the Good News that even before they knew they were sinners, Christ gave His life for them, even before they could say ‘in sins, my mother conceived me’ (Psalm 51)?

This is our witness, our testimony, our life, our love, our faith—that ‘Christ Jesus came into the world to save sinners, of whom I am the worst’ (1 Timothy 1:15).

Question & Answer

A Christian brother asked…

I have lately been doing a great deal of reading in the patristics. But I have a question for you: have you interacted with some of the more articulate, reasoned, and historically aware of the Reformers on the matter of icons, for example, Calvin? What of some of the fathers who seem to have a definite aversion to the use of images in worship, such as Lactantius?

And a sister answered…

On icons, I understand where you are coming from. It feels like you have to personally figure out everything or you will inadvertently offend God by choosing, out of the millions of religious options available to you, one of the wicked ones. (Protestant preachers have carefully cultivated this attitude, by the way.) You positively itch to get at the writings of the dissenters and digest everything they said, and judge their arguments against the arguments of the “winning party” and make sure the church got it right, not wrong. (Probably the church got it wrong, the protestant voice in your head whispers, because – well, it’s the church. It’s the establishment. The establishment is usually wrong.)

If you can just apply your reasoning faculties to the problem, you believe, you will eventually know where to put your faith.

My choice, once I saw it, was a bit simpler. The Faith comes as a package. You are actually choosing, not between millions of possibilities, but between, on the one hand, the fantasy of self-willed intellectualism – a mother unreason that sprouts an infinity of offspring unreasons – and on the other hand, the revelation of Christ.

Accepting the church’s teaching as a whole is an act of loyalty and submission to Christ.

I never did study out the issue of icons, and I don’t regret it because icons are not an issue to me now. However there are other issues I studied and on those, I have passed through so many mental phases that’s its very clear to me now: my judgment, be it ever so good, will never be an arbiter of doctrine. Doctrine is revealed, not made. Human judgment must be informed from outside. Human judgment is the great fat idol of our day.

Many fathers said and did many things. Christ is manifest in them at the point where they come to agreement in love, at the point where they are sharing something that came down to them from apostolic teaching and not from their own reason. For this cause I don’t read “the fathers” all that much. I love Athanasius’ On The Incarnation of the Word and I found some very important things in the writings of St. Simeon the New Theologian. What’s important to me is to know that I am in communion with these fathers and am part of the body that keeps their faith. I am not the member that does the research. There are members who do. I do not have to be everything.

What is constant among us (and the experience of constancy is strong in Orthodoxy), is not the individual arguments this one or that one made, but rather the faith which lives in every one of them. This faith is a living thing, and is instilled and passed down in the Church, not through argumentation but through parental nurture.

To enter the kingdom of God, we do not become as doctors at law. Rather we become as little children. We are bathed, fed, disciplined, and taught by our spiritual parents. I am speaking literally and explicitly here of baptism, communion, confession, and preaching.

I trust the Orthodox Church’s teaching on icons for the same reason you and I both accept the same canon of the New Testament. (Yes, I know protestants have tried to prove that if we use our reasoning faculties we’ll come to the same conclusion the church came to on the canon of the New Testament because it’s that obvious. But it wasn’t that obvious even to the men who made the decision in the first place. Several books were under debate.)

What confuses protestants on the topic of schism is that the church from which they separated was itself a separated church, and had thus sprouted immorality and unreason itself. But lots of us are figuring that out these days. It’s not that hard.

By the way, I read your poem “An Image of Jesus Christ from the Book of Hebrews”.

It’s a reminder that we all form images in our mind, and indeed the scriptures themselves present such images to our mind. The difference between the image in our mind (derived from scripture) and the materially rendered image (derived from scripture) is that the one is the private experience of one person, subject to fantasy, corruption, and delusion, and the other is the common property of the whole church, – the light of day can shine on it, no heresy can enter it, all can examine it.

My son has learned more from icons than from any words any of us ever said to him. He refers to icons as angels and has assured me that his angel (the icon on his wall) protected him and one time, even came inside him in a dream. He used to see “monsters” but his cross and his icon never fail to comfort and protect him. Christ himself ministers to my son in ways that I missed when I was his age, and my religion was entirely verbal and rational.

In all this I haven’t meant to provide you with arguments that refute the reformers or the church father you mentioned – I can’t do that. I am only trying to show you the experience of Orthodoxy from the inside to explain why I couldn’t care less what the iconoclasts taught.

By the way, I don’t proclaim you will automatically go to hell if you can’t see your way clear to “the most conservative church on the face of the earth” (to quote Mark Noll.) God winks at certain things in times of ignorance. My life-long Baptist mother recently passed away, and while I made some provision for her in the Orthodox manner, the three dreams I had of her console me that God’s mercy has remembered her. All the same that’s no reason not to care. I know that you do care.

I’ve been thinking how to express the sum faith by which all these things, at once, become acceptable to me and not a matter for me to pass judgment on.

And that is simply the faith that Christ is the Head of the Church. It’s no use saying “Which church?” If you start by believing that the true church is the one to which Christ is united as a man’s head is united to his body – not theoretically but functionally – you will find your way there as the implications of this revelation become clear to you. Even the scriptures take on a whole new life when they function within the Church. I speak as one who knows, not as one who has to theorize any longer.

On this topic of images, see also my topical blog Imageless, which collects the testimonies of an Orthodox presbyter on this subject.