:: St. Stephen's Musings ::

:: Friday, February 28, 2003 ::

The Weekend Agenda: Orthodox Youth Ministries and Education

My wife and I will be attending a weekend seminar hosted by Father Michael Anderson, Director of Youth and Campus Ministries
for the OCA. As I've said before, we team-teach the junior high Church School classes at St. Nicholas and we are looking forward to hearing some words of wisdom! My wife is good with kids (and she should be--she spends 8 hours a day with them teaching junior high math at a Catholic school!) But working with children, especially teenagers, is not my strong suit. To say the least!

There is a great book on how to raise children in the Orthodox Faith that I highly recommend to anyone who desires to see their children continue in the Faith. It is titled, "Conversations With Children: Communicating Our Faith" by Sister Magdalen. Sister Magdalen is a monastic at the Orthodox Monastery of Saint John the Baptist in Essex, England and is internationally recognized as being an expert in this area. This book is a must read for any Orthodox Christian parent. Even non-Orthodox will find the book very helpful, as Sister Magdalen touches on every possible aspect of the Christian Faith and how we (as parents, godparents, family, teachers etc) can transmit it to them.

Her big point is that the most important way we can do this is by actually living the faith ourselves! When we attend the Liturgy (on time!), make the Feasts and Fasts of the Church part of our daily home life, set up prayer corners in our homes and use them, and make the life of the Church a top priority in our schedule of activities, we show our children that the Orthodox Christian life is important.

Anyway, next week I will post whatever insights we take with us from the seminar this weekend.

:: Karl :: 4:16:00 PM [Link] ::

Reflections on Fr. Seraphim Rose and Evangelism

James quotes a famous saying from St. Isaac of Syria today that always makes me squirm.

"Someone who has actually tasted truth is not contentious for truth.
Someone who is considered among men to be zealous for truth has not yet
learned what truth is really like: once he has truly learnt it, he will
cease from zealousness on its behalf."

Over the past few months, I have found myself in many (non-blog) discussions with family and friends about spiritual things. Being an INTJ, and a bit on the intense side, I more often than not tend to come on a bit strong in my defense of Orthodoxy and the Church. I am coming up on my 6 year anniversary of being a member of the Orthodox Church and I still have much farther to go in this particular struggle.

This week I got the most recent issue of "The Orthodox Word," a publication of the St. Herman of Alaska Brotherhood. This issue was devoted to St. Seraphim Rose, an American convert and well-known Orthodox monk. The last section is from a never before published talk that Fr. Seraphim gave in the last year of his life about the search for Orthodoxy that is happening around the world (circa. 1981...wow, how much has changed, even since then!)

In light of the St. Isaac quote, I thought I would post some of Fr. Seraphim's comments about the pitfalls new converts to Orthodoxy usually fall into. The first quote was easy to say "Amen" to...the rest was a bit more difficult!

"One big mistake we can make about our Orthodoxy is being too loose, to "liberal" about it....Some Orthodox people think that the Orthodox Church is nothing more than the Russian or Greek equivalent of the Episcopalian Church; with such an idea, of course, one is not going to try very hard to bring anyone to the Orthodox Faith....With all respect to the views of the non-Orthodox, we are not living our Orthodox Faith rightly if we do not make others somehow aware of the *differentness* of Orthodoxy. This does not need to mean arguments and polemics about aspects of the Faith, although these might arise after others have become interested in Orthodoxy. The very way one leads one's Orthodox life, if one is serious about fulfilling the commitment of being an Orthodox Christian, is already a witness to others.

A related mistake...is weaving fantasies about Orthodoxy and living in them instead of the real world...there are would-be desert dwellers who can't pass through a week of obedience in an ordinary monastic community; there are those who dream of the most exalted states of prayer, and who can't help saying a sharp word at the slightest provocation; there are those who dream of converting whole cities or states when they are barely able to get along with those around them...

One of our Russian bishops, speaking on the basis of his own sometimes bitter experience, has translated the word "converts" into pidgin-Russian as "konverti"--which means "envelopes" in Russian. He says there is nothing wrong with "konverti"--it's just that they come unglued too easily...."

I love this last part. I too, tend to come "unglued" in discussions and debates...and it is because, many times, I am afraid. I don't trust that Truth will win out in the end....and I'm caught between knowing how Orthodoxy is needed by so many people and how at the same time there is no way for me to "convince" anyone of it by sheer mental, logical, or otherwise human means.

A different Seraphim, (St. of Sarov) once said that if we acquire the Holy Spirit and become truly holy, *thousands* around us would be saved....that is a whole different way of doing evangelism it seems. Even after 6 years, I still see myself caught in the western paradigm of how to do evangelism, with its words and polemics and debates and proofs. The only proof of Orthodoxy that will convince anyone *in the long run* is holiness. Let us put that above all else and let us submit our blogs and our debates to this goal and this goal alone.

:: Karl :: 2:31:00 PM [Link] ::

An Attempt at Hesychia

The priest at my parish is leading a group of interested people in the study of hesychia this Lent. Every Friday, after the Presanctified Liturgy, we will be reading material from the Fathers on prayer (and especially on the "prayer of the heart)." Then we will sit in silence together in the church for 30 minutes.

It should prove to be a challenging time! I remember staying at a Trappist monastery during my college days and sitting with the monks in their "silence room" for 30 minutes. It was an intense experience! The "silence room" at the monastery was all windows and overlooked a beautiful forest. The monks sat about 5 feet apart from one another and each had their own way of sitting or kneeling. I'll never forget the sheer depth and expansiveness of that 30 minutes of silence. And, in a strange way, there was a closeness between those who participated that seemed to have no need of words to build it up or to keep it alive. As Pascal wrote, all of the evils of the world can be attributed to the fact that men can't sit still in a room by themselves for 30 minutes!

I hope to use this small amount of silent prayer and hesycia to combat the thoughts and passions that keep me from running the race. Huw and Clifton have both recently posted about the Orthodox way of "keeping every thought captive for Christ." (2 Cor 10:5). Lord willing, this Lent will be a time of victory over the passions and those deadly thoughts that so ravage us.

Here are some quotes from Vladimir Lossky on this subject-- From his book "The Way of Union," The Mystical Theology of the
Eastern Church"

"The heart must always be ardent. The spirit must remain calm. It is the
spirit which is the guardian of the heart. The heart is the center of the
human being, the root of the "active" faculties, of the intellect and of the
will, and the point from which the whole of the spiritual life proceeds, and
upon which it converges. Source of all intellectual and spiritual activity,
the heart, according to St. Macarius of Egypt, is a "workshop of justice and
injustice. It is a vessel which contains all the vices, but where at the
same time, "God, the angels, life and the Kingdom, light and the apostles,
and the treasures of grace are to be found. Where grace fills the pastures
of the heart, it reigns over all the parts and the thoughts: for there
inhabit the intelligence and the thoughts of the soul." In this way grace
passes by way of the heart into the whole of man�s nature. (pp. 200-201)

There is a physical aspect involved (in hesychia) �certain procedures in
regard to the control of breathing, the position of the body during prayer,
the rhythm of prayer � but this exterior discipline has only one object in
view: that of concentration� (p.210)

Evagrius states: "In your longing to see the face of the Father in heaven,
never try to see any shape or form when you are praying." �in freeing itself
completely from all conceptualization of the godhead, "the spirit receives
into itself the characteristics of the image of God, and becomes clothed with
the ineffable beauty of the likeness of the Lord" according to St. Mark the
Hermit. (pp. 211-212)

Union with God�is accomplished in persons by the co-operation of the Holy
Spirit and our freedom. When St. Seraphim of Sarov was asked if the
Christians of his own day lacked any of the conditions necessary to produce
the same fruits of sanctity which had been so abundant in the past, he
replied: there is one condition only lacking � a firm resolve. (p.216)

:: Karl :: 11:49:00 AM [Link] ::

Winning Them by Our Life

Here is a quote for us blogging apologists to think about...St. John vs. the Postmodernist!

"Let us astound the unbelievers by our way of life rather than by words. For
this is the main battle, this is the unaswerable argument, the argument from
conduct. For though we give then thousand precepts of philosophy in words,
if we do not exhibit a life better than theirs, the gain is nothing. For it
is not what is said that draws their attention, but their enquiry is, what we
do...this is what stays the unbelievers from becoming Christians. Let us win
them therefore by our life."
St. John Chrysostom Commentary on 1 Corinthians

How much can blogging do in terms of apologia? I still believe it can play a crucial part....but I must fight off the temptation to exalt it above prayer and the asectic life of the Church. Do I spend as much time in prayer and intercession as I do blogging (or thinking about blogging issues?) I don't know....with Lent coming up, it is important for me to put the purification of the soul as the primary goal (again!). Not overlooking my commitment to discussion and debate, for it plays an important role in sharpening our understanding and by giving us a chance to extended our awareness of others in the cyberspace community. Just keeping the right priorities.

I'll still be blogging this Lent, don't worry....just trying to let the discussions not consume my brain as much! (Ha! We'll see if it works....)

:: Karl :: 9:28:00 AM [Link] ::

What Does it Mean to "Save Someone?"

We had some friends come to our church this Sunday who have been interested in Orthodoxy. They have been to a Vespers service before and had also attended our wedding, but this was the first time they had been to a Divine Liturgy. Although they have been interested in Orthodoxy from a historical and philosophical position they were quite "shell-shocked" after the service! With all of the hymnography, the icons, the prayers, the homily, as well as the incense and all the "smells and bells"---it was a whirlwind of information and experience for them to sift through. Hopefully this week we will get a chance to have dinner with them and talk about their thoughts and questions.

One thing that I would guess made them a bit uncomfortable was the phrase at the end of Matins, "Most Holy Theotokos, save us!" Our friends recognize the lack of honor shown to Mary in their Protestant experience, but there is something about this phrase that usually grates on a first time participant in the Liturgy. I found this old quote from a friend on this subject and I thought I'd post it here. It is food for thought for those of us with a decidedly western soteriological frame of reference.

"Most evangelicals I grew up with believed a person was certainly going to hell
unless he prayed to ask Christ to save him because of the finished work on
the Cross. After praying that prayer, one was "saved" and was now going to
heaven. Repentance and godly living were expected as natural responses to
this instantaneous act of God, but had *no effect* on the instant change of
destination which we believed the new believer had received.

It turns out, though, that salvation isn't about changing where you're going after you die; salvation is about changing what you *are*; in other words it is about relationship!

So if by "salvation" someone means "instantly changing from going-to-hell to going-to-heaven" then no, I think we'd say neither works, nor faith, nor anything else can do that. No work of ours, no prayer we can pray, no
sacrament, will coerce God into judging us a certain way - He's the sovereign Judge and the only Savior.

If by "salvation" you mean "being healed from the presence, damaging
effects, and ingrained habits of our sins" then certainly what we do has an
effect on that. But at the same time without the grace of God providing
faith and perseverance, our works aren't going to save us. Unless the Lord builds the house, they labor in vain who build it. But with the grace of the Holy Spirit *and* with our cooperation, we can find the grace of repentance, renewing for our minds, and healing for our souls.

Because it sets off so many red lights in my Evangelical friends' minds, I
try not to say things like "works save us". Takes way too long to provide
extensive footnotes explaining the vocabulary and underlying assumptions.
But it is important to realize that it is not a false statement.

If you're drowning, and you yell, "Save me!" I'll throw you a floatation
device. Will you then reject it and say "Not you! I want Christ to save me!"
I'd suggest that, in this weak metaphor, Christ provided both a floatation
device and a guy to throw it to you, and so Christ saved you.
In the same way, when the Orthodox say things like, "Theotokos, save us!" what we are acknowledging is that Jesus is the "flotation device" that saves us from the sea of sin and death, and that Mary is the one who throws Him to us (through the Incarnation)!

In fact, anybody who participates in the rescue of another person is saving them!
Christ said of His disciples, "They shall heal the sick" but we understand that Peter or Paul were not the source of healing; rather, Peter said, "Aeneas, Jesus Christ heals you." (Acts 9:34) "Save" doesn't mean "die on
the cross" - in Greek the word literally means rescue, heal, and preserve.

It's interesting that in some passages Christ forgives sin, saying
"Your faith has saved you" and in other passages he makes bodies whole,
saying "Your faith has healed you." And in both situations His words in
Greek are identical. The Greek word for "save" is the same as "to heal." It's the translators that have to decide if Christ is
speaking of healing or pardon. I'd suggest they aren't all that separate.

That's not just a semantic trick, twisting the word "save" out of shape, nor
is it an innovative teaching. Orthodoxy has always used the word "salvation"
differently from the way Evangelicalism has come to use it. Here are a few
passages of Scripture speaking of salvation as something other than Christ's
one-time act on the Cross, and speaking of others besides Christ saving us:

Paul might by all means save some (1 Cor 9:22)
Save yourselves from this untoward generation (Acts 2:40)
You will save both yourself and those who hear you (1 Tim 4:16)
Wives may save husbands; husbands may save their wives (1 Cor 7:16)
We save others with fear, pulling them out of the fire (Jude 1:23)
The engrafted word is able to save your souls (James 1:21)
Baptism now saves us(1 Peter 3:21)
Call the presbyters to anoint with oil, and the prayer of faith shall save
the sick (James 5:15)
What doth it profit though a man say he hath faith, and have not works? can
faith save him? (James 2:14)
For if, when we were enemies, we were reconciled to God by the death of his
Son, much more, being reconciled, we shall be saved by his life. (Romans 5:10)
Women will be saved in childbearing (1 Tim 2:15)
Unless these men stay in the ship, you cannot be saved. (Acts 27:31)

To speak of being saved, then isn't necessarily the same thing as getting to of hell, and verses like "believe on the Lord Jesus and thou shalt be saved and thy household" (Acts 16:31) aren't speaking of a transaction. Rather, they all address parts of the PROCESS of *being* saved from our sins and more importantly from the sin nature itself and the spiritual death that follows.

Yes, works save us, and it's God who is at work in us both to will and to do. And yes, God's grace saves us through faith, and that faith is the gift of God rather than anything we work up alone, so nobody can brag about believing as if it's something he did himself. Again, it is the emphasis on the paradox that is so important in Orthodox theology and practice.

That's the kind of salvation the Orthodox talk about, and that's why the Protestant concept of instantaneous salvation by believing and nothing else is so alien to ancient Christian history and teaching."

:: Karl :: 3:14:00 PM [Link] ::

Bible, Church and Tradition: Thoughts on a James Jordan Quote

A great discussion is going on over at Wayne Olson's site on the nature of the Church and about the use and teaching of icons. One of the comments posted contained the following quote from James Jordan's book "The Sociology of the Church." I thought I'd make a few comments about it here:

"It is not true to say that the church produced the Bible, except in a very limited sense. Rather, the Bible, as the Word of God, produced the church."

Right off the bat, we have our first problem. The phrase "Word of God" is understood both in Scripture and in the history of the Church as a reference, first and foremost, to the Second Person of the Holy Trinity, Jesus Christ. The Word of God is not primarily the revelation of Truth in human language, but Jesus incarnate. It is a mistake to equate the written words of the Bible with Jesus. And it is philosophically impossible (and just plain common sense) that the collected writings of a group of people could pre-date and produce the group of people themselves. The Bible was written for, by, and in the Church! It is just intellectually dishonest to ignore the historical account of the early church on this point. (For more on Sola Scriptura, click HERE).

"It is the Word that calls the church into being. To be sure, churchmen (the prophets) wrote the Bible, but only under Divine inspiration."

Again, this Word that calls the Church into being is the action and love the Trinity, not the Bible. Jesus did not establish a text, but an ecclesia.

"It is sometimes argued that the church has authority over the Scriptures insofar as it was the church that, under Divine guidance, determined the limits of the canon. Even this, however, must be challenged. We must maintain that God's Word is instinctively recognized by His image, man, and thus that His Word is "self-attesting." The fact that some men react against and actively suppress this witness only shows that the witness is real."

The Bible is clearly not "self-attesting" because if it were, everyone who used the Bible as their foundation of truth would agree on how to interpret and practice what it teaches! If you want to say the Bible was divinely inspired, but that the Church who put it together was not, what does that say about God? Why would the Holy Spirit make sure a text was preserved, but not the actual incarnated Body of believers that the text tells us about?

"Thus, as portions of the Bible were written, Godly men immediately recognized them as truth, and incorporated them into the existing canon. The only thing the early church did along these lines was defend the self-attesting canon against heretics."

No, they didn't not "immediately" recognize them...the final canon of Scripture did not appear until the late 4th century. And it took the WHOLE church, clergy and laity alike, to affirm the decision on the final canon. And yes, the early church did defend the truth against the heretics--but how did they do that? By relying on something other than the Bible! In fact, it was the Arians who demanded that the 1st Council be conducted with only Scripture used in the debate! The only way to defeat the heretics was to prove that their interpretation of the Scriptures was wrong because of an already existing Tradition that differed from theirs. (For more on the nature and relationship between Scripture and Tradition, click HERE).

St. Paul tells us to hold fast to the traditions, whether by word or epistle. (2 Thess 2:15). How can we hold fast to traditions that were given "by word" if we aren't connected to the ecclesia that still does that? Especially since even Scripture attests to the fact that it is the ecclesia, not the Bible or personal intrepretation, that is the "foundation of truth?" (1 Tim 3:15).

:: Karl :: 11:12:00 AM [Link] ::

Marriage Seminar: Part III

Last night I was able to talk with an old friend who I hadn't seen in a while. He and his wife have been struggling with faith issues and, being newlyweds, are also trying to figure out what marriage is all about.

One thing I shared with him was something brought up at the retreat. I forgot to mention it before.
Fr. Theodore used the phrase, "intentionality does not mean insincerity." In other words, doing loving actions without already having the corresponding feelings is not hypocrisy; in fact it is what love is really all about (at least for us fallen humans, and especially for Christians).

So many in our culture have romanticized "love" and turned it into "feelings" or "lust"....the idea of love as an action has been mostly lost on our generation. What Fr. Theodore pointed out, was that in marriage actually DOING love is more important than FEELING love. Now, of course, feelings may be there from the start. And, usually, doing loving actions produces loving feelings naturally. But some days it doesn't. And that is where the virtues of patience, courage, and perseverance step in.

I've only been married for 14 months. (ah, the youthful joy of still counting it by months rather than years!) But I have already seen the fruits of understanding love as an action, first and foremost. Like so many things in the Christian life, you have to actually practice the faith and not just talk about it (see the whole book of James!).

:: Karl :: 1:35:00 PM [Link] ::

Marriage Seminar Notes: Part II

One of the most important points made during the marriage seminar is that conflict is an absolutely critical aspect of community life, whether that be within the monastic community or the family life. Because community is so important to our salvation, Orthodox young people are encouraged to discern whether they are called to marriage or monasticism (with the help of their spiritual father, family and friends). Traditionally, every Orthodox person is living one of these two lifestyles. Voluntary singleness outside of a monastic community has always been seen by the Church to be a dangerous way of life and is discouraged.

In today's politically correct, "tolerant," and relativist society, conflict is seen to be at best an inconvenience, and at worst a dangerous and destructive reality. Most people either tend to gloss over differences, or pretend they don't exist. But in the crucible of community, conflict always comes up. What was great about the retreat was how Fr. Theodore outlined how useful and necessary conflict is for the Christian life! In the struggle for holiness, conflict is seen almost as a friend! ("Let the righteous strike me, it shall be a kindness; let him reprove me, it shall be as excellent oil, let my head not refuse it." (From the Psalms at Great Vespers)

We also talked about St. John of Damascus and his treatise on the 8 cardinal passions:

anger, dejection, vainglory, gluttony, unchastely, avarice, sloth, and pride.

In community we have the opportunity to practice the "antidote" to each of these (listed in the same order as the passions):

goodwill and forgiveness, spiritual joy and thanksgiving, hiding good deeds from the sight of men, fasting, turning desire towards the Kingdom, almsgiving, patient perseverance, and humility.

We spent the rest of the retreat with each couple talking a little bit about some practical ways they could practice these "antidotes" in their conflicts and in their life. Fr. Theodore would chime in every once and while and talk about practical ways to actually do these things (setting up rules of prayer, family fasting according to the liturgical calendar, dressing simpler, turning off the TV, etc). The most important bit of advice he gave was to remain watchfull. Forgetfullness of God and of one's neighbor is one of the chief problems in community.

One of the great things about Orthodoxy is that it provides tangible and practical ways of actually practicing the Christian life, and doesn't give a lot of platitudes and empty suggestions. The community we have within the family works in harmony and interconnects with the community of the parish.

:: Karl :: 4:45:00 PM [Link] ::

Marriage Seminar Notes: Part I

My wife was very good about taking notes during the seminar, so I am posting a few of those notes, as well as my thoughts about the themes brought up during the retreat. I will have more to say later this week.

On Friday night, Fr. Theodore laid out the theological foundation of marriage as an imitation of and invitation into the life of the Holy Trinity. Marriage as community icons out the perfect community of love between the three Persons of the Trinity. We studied the Epistle reading read at every Orthodox marriage service (Eph 5:21-33). Fr Theodore talked about the paradox of marriage being both a structure with hierarchy, but at the same time a life of equality. Within marriage each partner has different functions but the same human nature.

Just as Christ submits to the Father, the Church submits to Christ, the wife submits to the husband. The husband in turn is to live out his life in the same self-sacrificial way that Christ lived for the Church. The dance of love is complete.

Pretty basic stuff for the most part, but a good refresher to get in the right mindset.

On Saturday we went on to talk about the Church Father's teaching on the virtues and how marriage is an arena in which to acquire them. Community (and the conflict that naturally arises) become an ESSENTIAL aspect of the path to holiness. We are saved together, but we fall alone.

Father Theodore also outlined the virtues of courage, discernment, self-control, and justice and how different facets of marriage help us achieve these.

I'll go into more detail about that (and much more from the retreat) tomorrow.

:: Karl :: 4:19:00 PM [Link] ::

Off to a Marriage Retreat

The lovely wife and I will be a marriage retreat over the weekend and I'll have no access to a computer until Monday. (Ah, the joy of going cold-turkey on the computer addiction!)

The retreat is being led by Fr. Theodore of St. John the Baptist Orthodox Church. I hope to take studious notes and report next week on some of the more interesting topics as well as my thoughts about the retreat

:: Karl :: 3:08:00 PM [Link] ::

Personal and Individual

Well, the ecclesiastical discussions continue in full force between Clifton and Tripp (and others). I, for one, am glad to see it! James has made some great comments in regards to postmodernism and the Church. Clifton continues to establish important discussion parameters. And Wayne Olson fired up a great discussion after he critiqued western ecclesiology in his 1/28/03 article "Greek Skepticism, the Counter-Reformation, and the Protestant Dilemma." I have little to add to what has already been hashed out so far by them, but here are a few of my general thoughts in regards to the discussion:

I think it is absolutely critical to note there is a world of difference between the words "personal" and "individual." This distinction is so critical it can't be overstressed, especially in an increasingly atomized, fragmented society. The Orthodox understanding of "personal" implies an organic communal experience. In fact, one may dare to say that there is no such thing as an "individual" experience of ANYTHING, let alone ultimate Truth!

Since humans are made in the image of God, we are, by nature, communal creatures. We define and experience our entire life by living with others. And we, as C.S. Lewis said, "stand on the shoulders of giants," in that much of what we take for granted as Christians is based on the synergy of the revelation and grace of God on one hand, and the work of the Apostles, Martyrs and Church Fathers on the other. Here is where 1 Tim 3:15 comes into play. Because for the Christian, there is only one Truth: Jesus Christ. And not just "any" Jesus, but the one who has revealed Himself to us fully in and through the Church; the pillar and ground of truth! Therefore, to have a "personal relationship with Jesus" implies and absolutely necessitates connection and integration into "the" community (1 Cor 12:12).

This "personal" experience of truth is not found merely in a set of doctrines that one chooses to believe. It is not a philosophy or ideology that one gives assent to. It is not a set of magical "rituals" one goes through. It is not a self-help seminar that offers emotional fulfillment through entertainment and platitudes. It is not found by reducing Christianity to its bare "essentials." It is not a community of people who "affirm" one another's individual, subjective, atomized "spiritual journeys."

However, it must be "individual" in that each person uses their free will in all humility and freedom, while at the same time (and here is the paradox!) living a self-sacrificial life of repentance as part of the community (the Church).

But then again this is the same 'pericorisis' (mutual indwelling) life of the Holy Trinity; totally and fully free as three distinct Persons, yet totally and fully submitting and defining themselves in light of the Other.

:: Karl :: 2:55:00 PM [Link] ::

Is Your Church Good Enough for Your Wedding?

Two old friends from my wife's college have announced they are getting married this summer.

One of the natural questions that always comes up with newly engaged couples is "Where is the wedding going to be?" I have begun to notice a curious phenomenon among my Protestant friends in regards to the answer to this question. Almost invariably the place where the ceremony will be held is NOT in the same building where they go to church.

As I thought about this, it made sense in a way. I mean, who would want to have one of the happiest days of one's life held in a gymnasium? Or in white walled, olive green and burnt orange carpeted, stuffy sanctuary? Or in a warehouse, with a large projection screen hanging on the front wall?

Now I know there are a thousand logistical and financial and otherwise decent reason for not being married at one's church. But setting those aside for a moment, I have a question for my many friends who would never dream of being married in the actual building of the church they attend:

Why is your church building good enough to worship Jesus Christ in, but not good enough for your wedding day?

:: Karl :: 5:07:00 PM [Link] ::

Disturbing Quote of the Week

The last sentence is the kicker:

"You will know you have it....when you crush down on the clamp and see a pure white gelatinous material issue from the cerivx. That was the baby's brains. You can then extract the skull pieces. If you have a really bad day like I often did, a little face may come out and stare back at you."

Tony Levatino--former abortionist desbribing the dilation and extraction method of late term abortions.
Quoted from the 2/1/03 issue of "World" magazine.

:: Karl :: 8:14:00 AM [Link] ::

The Virtue of Long-Suffering

Today is the feast day of Holy and Righteous Simeon the God-Receiver and Holy and Righteous Anna the Prophetess (Luke 2:22-40) and I thought I'd make a few comments about them.

I love these two saints because they show me two particular virtues I struggle attaining: long-suffering and patience.
The Latin word, patientia, is where the English word "patience" comes from. It literally translates as "suffering."

Speaking of suffering, (*wink*) my wife and I teach the Junior High Sunday School at St. Nicholas (cue: your cry of sympathy here) and we talked to the kids about this incredible story.

One of the things we highlighted was the expectation these two holy people had during their life. The anticipation of seeing the "salvation of Israel" kept them going throughout their life of prayer, fasting and contemplation in the temple. In verse 26, we see this:

"And it had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord's Christ."

One of the points brought up in class by the kids was that we don't know when this truth was revealed to St. Simeon during his life. Was he 13 years old? 33 years old? 63 years old? Who knows how long he patiently waited in prayer and asceticism *without* knowing! And how sad it is that we, having a more complete knowledge of the truth than he, fail so miserably in acquiring and exercising the virtues of long-suffering and patience!

Holy Saints Simeon and Anna, pray to God for us!

:: Karl :: 3:48:00 PM [Link] ::