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20050330
A rebuttal...
This was a letter I wrote in response/rebuttal to an article by Paul Cromidas. To see his article click on the link in the first paragraph.
The Orthodox Christian News Service
Submitted March 25, 2005
Response to "Money & Misconduct"
This letter is in response to an article written by, Mr. Paul Cromidas, and published on your web site on, 17 March 2005. Mr. Cromidas speaks to a number of issues in his article; and while I appreciate his efforts to inform the Church as a whole, of what he feels are important issues, his conclusions are somewhat misguided. My comments here cover only a portion of Mr. Cromidas’ article.
To begin with Mr. Cromidas speaks to a letter Metropolitan Isaiah wrote on 5 February 2005, praising an article written by, Mr. Kalmoukos on 11 December 2004. Mr. Cromidas then begins to attack Metropolitan Isaiah for his stance on the sexual misconduct of clergy: “Now, it would be a good thing if the Metropolitan would also recognize other crucial issues of the day, such as the sexual misconduct brought up in Mr. Kalmoukos’ Feb. 5th piece.” Mr. Cromidas then mentions various cases from the Denver Metropolis, that of Father Gabriel Barrow, Father Mathias, and Father Elias Greer.
Father Gabriel was suspended by the Metropolitan last year for allegations of misconduct. This was a case which made news in both Texas, as well as, in other papers and media outlets through out the region and nation. Basic details were given in those media articles/stories and I will not repeat them here for sake of time and space. Mr. Cromidas however now wants further explanation and disclosure surrounding these events. Mr. Cromidas also is asking for similar disclosure concerning the case of Father Mathias, who apparently (I am not familiar with this case at all and I do not know for sure if he was in fact convicted) was convicted and sent to prison in the state of Texas for 10 years. In both of these cases, the tragedies of the facts are obvious. Clergy who are accused of misconduct, sexual or otherwise, always deliver a crushing blow to the members of the Church, clergy and laity alike. Mr. Cromidas however is claiming that because acts of misconduct have taken place, the Episcopal authority of the Church, is somehow void and needs to be set aside.
I have read articles and essays written by Mr. Cromidas before but this most recent one, solidifies (for me personally) the fact that Mr. Cromidas really does not understand how the Church governs herself. The following quote Mr. Cromidas used in this article shows his lack of understanding. "The Metropolitan apparently feels that he does not have to account to any laypeople, let alone "outsiders". In a letter he wrote to Houston parishioners in 2003, after he had been taken to court in a parish dispute, he said he is only accountable to the "…Holy Synod of Constantinople" (at the Patriarchal headquarters in Istanbul)." First of all, this quote is taken totally out of context. In the entire text of the quote Metropolitan Isaiah, was explaining the concept of the hierarchal government within the Church, to a secular court. The Metropolitan was not trying to suggest that he was some sort of dictator in his own 'little fiefdom'. Furthermore, the full disclosure of events such as the suspension of clergy, excommunication of individuals, or other decisions of spiritual courts in the Church will serve only to further scandalize the faithful and cause additional harm to any and all victims.
This article Mr. Cromidas has written, and the ideas proposed therein, is no better than a call for a 'witch-hunt'. The early Church faced the same types of problems which is one of the reasons that public confessions (the way in which confession was originally carried out in the Church) were stopped in the Church. The scandals these public confessions in the early Church caused were doing more damage than the sins being confessed by the penitent. These situations of clergy misconduct are no different. I do not pretend to claim knowledge of all of the facts surrounding these cases mentioned by Mr. Cromidas; and furthermore, I do not need to know the facts! My salvation is not contingent on knowing this sort of information; and the last time I checked, my business as a member of the Church, should be that of my salvation. The Church through its publications has informed me that these clergy have been suspended, and brought before spiritual courts, where necessary. Again my salvation is not contingent on knowing the intimate details, of the lives of others who have committed sinful acts in the Church, be they clergy or laity. This information which was provided however, allows me a member of the Church, to do the following: 1.) Recognize that there is a problem, and 2.) it affords me the opportunity to pray for those involved. The idea that somehow if everybody knows everything, about everyone, all will be made better is simply a fallacy.
Mr. Cromidas also speaks about the suspension of Fr. Elias Greer of San Angelo, Texas. He then goes on to claim that, "I am not suggesting that misconduct was involved." Then why did you list this man’s name, in an article bashing a respected hierarch of the Church, an article which was focused on sexual misconduct of clergy? You most certainly painted a poor picture, at best, for readers of your article. In civilian courts they define this as, circumstantial evidence, and people cannot be convicted solely on this type of evidence. Would it not have been better to simply leave the man’s name out of the article and pray for him? Again why do you demand the disclosure of all of the facts about this man and others? If in the hypothetical situation, the facts are disclosed, and are not what you wanted, or what you thought they should be then what? Bring on the ‘witch-hunt’, eh?
We as members of the Church need to stop degrading are hierarchs, other clergy, and our brothers and sisters at every turn of the corner. Our Metropolitans and Archbishop, as well as, other clergy in this country have an enormously difficult job; and it is sad that a portion of the Church seeks not to help them, but to provide only a stumbling block to their leadership. The canonical tradition of the Church is clear in matters of leadership within the Church. It does not say that if a situation is difficult, painful, and/or sensitive in nature that we are allowed to simply push our bishops or clergy aside and run with the ball anyway we see fit. All of these situations which were mentioned in Mr. Cromidas’ article I am sure were brought before the attention of the Eparchial synod. If there are problems or misconduct to be dealt with in these cases or in other cases perhaps our prayers, rather then our rhetoric would assist in our clergy determining a solution.
I would never propose that those who have done wrong or acted in opposition to their office go unpunished. But we have a system in place that was given to us by Christ and is now preserved by the Holy Spirit; let us trust in them before we trust in ourselves. Have we gone so far down into the pit of sin, death, and despair that we can no longer trust in those whom God has ordained? I truly hope not! Those who have committed sinful acts cannot escape punishment. For the Holy Scripture tells us, "…but I say unto you, that every idle word that men shall speak, they shall give account thereof in the Day of Judgment. For by words thou shalt be justified, and by thy words thou shalt be condemned." (Matt 12 35-36) Yet when we must speak out in the Church, and our voices must be heard, it would be wise that we made ourselves aware of the way in which our Church is governed. So that as Holy Scripture tells us we might be justified by our words rather then condemned by them. A dear friend once warned me of the following: never pray for justice but rather pray for mercy and leave justice to God!
In Christ with love and prayers,
+Παναγιωτης Hanley
The Orthodox Christian News Service
Submitted March 25, 2005
Response to "Money & Misconduct"
This letter is in response to an article written by, Mr. Paul Cromidas, and published on your web site on, 17 March 2005. Mr. Cromidas speaks to a number of issues in his article; and while I appreciate his efforts to inform the Church as a whole, of what he feels are important issues, his conclusions are somewhat misguided. My comments here cover only a portion of Mr. Cromidas’ article.
To begin with Mr. Cromidas speaks to a letter Metropolitan Isaiah wrote on 5 February 2005, praising an article written by, Mr. Kalmoukos on 11 December 2004. Mr. Cromidas then begins to attack Metropolitan Isaiah for his stance on the sexual misconduct of clergy: “Now, it would be a good thing if the Metropolitan would also recognize other crucial issues of the day, such as the sexual misconduct brought up in Mr. Kalmoukos’ Feb. 5th piece.” Mr. Cromidas then mentions various cases from the Denver Metropolis, that of Father Gabriel Barrow, Father Mathias, and Father Elias Greer.
Father Gabriel was suspended by the Metropolitan last year for allegations of misconduct. This was a case which made news in both Texas, as well as, in other papers and media outlets through out the region and nation. Basic details were given in those media articles/stories and I will not repeat them here for sake of time and space. Mr. Cromidas however now wants further explanation and disclosure surrounding these events. Mr. Cromidas also is asking for similar disclosure concerning the case of Father Mathias, who apparently (I am not familiar with this case at all and I do not know for sure if he was in fact convicted) was convicted and sent to prison in the state of Texas for 10 years. In both of these cases, the tragedies of the facts are obvious. Clergy who are accused of misconduct, sexual or otherwise, always deliver a crushing blow to the members of the Church, clergy and laity alike. Mr. Cromidas however is claiming that because acts of misconduct have taken place, the Episcopal authority of the Church, is somehow void and needs to be set aside.
I have read articles and essays written by Mr. Cromidas before but this most recent one, solidifies (for me personally) the fact that Mr. Cromidas really does not understand how the Church governs herself. The following quote Mr. Cromidas used in this article shows his lack of understanding. "The Metropolitan apparently feels that he does not have to account to any laypeople, let alone "outsiders". In a letter he wrote to Houston parishioners in 2003, after he had been taken to court in a parish dispute, he said he is only accountable to the "…Holy Synod of Constantinople" (at the Patriarchal headquarters in Istanbul)." First of all, this quote is taken totally out of context. In the entire text of the quote Metropolitan Isaiah, was explaining the concept of the hierarchal government within the Church, to a secular court. The Metropolitan was not trying to suggest that he was some sort of dictator in his own 'little fiefdom'. Furthermore, the full disclosure of events such as the suspension of clergy, excommunication of individuals, or other decisions of spiritual courts in the Church will serve only to further scandalize the faithful and cause additional harm to any and all victims.
This article Mr. Cromidas has written, and the ideas proposed therein, is no better than a call for a 'witch-hunt'. The early Church faced the same types of problems which is one of the reasons that public confessions (the way in which confession was originally carried out in the Church) were stopped in the Church. The scandals these public confessions in the early Church caused were doing more damage than the sins being confessed by the penitent. These situations of clergy misconduct are no different. I do not pretend to claim knowledge of all of the facts surrounding these cases mentioned by Mr. Cromidas; and furthermore, I do not need to know the facts! My salvation is not contingent on knowing this sort of information; and the last time I checked, my business as a member of the Church, should be that of my salvation. The Church through its publications has informed me that these clergy have been suspended, and brought before spiritual courts, where necessary. Again my salvation is not contingent on knowing the intimate details, of the lives of others who have committed sinful acts in the Church, be they clergy or laity. This information which was provided however, allows me a member of the Church, to do the following: 1.) Recognize that there is a problem, and 2.) it affords me the opportunity to pray for those involved. The idea that somehow if everybody knows everything, about everyone, all will be made better is simply a fallacy.
Mr. Cromidas also speaks about the suspension of Fr. Elias Greer of San Angelo, Texas. He then goes on to claim that, "I am not suggesting that misconduct was involved." Then why did you list this man’s name, in an article bashing a respected hierarch of the Church, an article which was focused on sexual misconduct of clergy? You most certainly painted a poor picture, at best, for readers of your article. In civilian courts they define this as, circumstantial evidence, and people cannot be convicted solely on this type of evidence. Would it not have been better to simply leave the man’s name out of the article and pray for him? Again why do you demand the disclosure of all of the facts about this man and others? If in the hypothetical situation, the facts are disclosed, and are not what you wanted, or what you thought they should be then what? Bring on the ‘witch-hunt’, eh?
We as members of the Church need to stop degrading are hierarchs, other clergy, and our brothers and sisters at every turn of the corner. Our Metropolitans and Archbishop, as well as, other clergy in this country have an enormously difficult job; and it is sad that a portion of the Church seeks not to help them, but to provide only a stumbling block to their leadership. The canonical tradition of the Church is clear in matters of leadership within the Church. It does not say that if a situation is difficult, painful, and/or sensitive in nature that we are allowed to simply push our bishops or clergy aside and run with the ball anyway we see fit. All of these situations which were mentioned in Mr. Cromidas’ article I am sure were brought before the attention of the Eparchial synod. If there are problems or misconduct to be dealt with in these cases or in other cases perhaps our prayers, rather then our rhetoric would assist in our clergy determining a solution.
I would never propose that those who have done wrong or acted in opposition to their office go unpunished. But we have a system in place that was given to us by Christ and is now preserved by the Holy Spirit; let us trust in them before we trust in ourselves. Have we gone so far down into the pit of sin, death, and despair that we can no longer trust in those whom God has ordained? I truly hope not! Those who have committed sinful acts cannot escape punishment. For the Holy Scripture tells us, "…but I say unto you, that every idle word that men shall speak, they shall give account thereof in the Day of Judgment. For by words thou shalt be justified, and by thy words thou shalt be condemned." (Matt 12 35-36) Yet when we must speak out in the Church, and our voices must be heard, it would be wise that we made ourselves aware of the way in which our Church is governed. So that as Holy Scripture tells us we might be justified by our words rather then condemned by them. A dear friend once warned me of the following: never pray for justice but rather pray for mercy and leave justice to God!
In Christ with love and prayers,
+Παναγιωτης Hanley
20050324
One of the nicer news articles today...
This article is one of the nicer ones I have read of late. That they found away to thank this lady for her words which convinced this gunman to surrender is really something. The fact that they reported a story with some substance, placing God in a positive light, and didn't try to create something that wasn't there is down right amazing!
Excerpt is from an AP news article and copyright laws apply. For the entire article follow the link below the story.
Woman Collects Reward for Shooter's Capture
Former Hostage Is Presented With $70,000 From Georgia Governor
By DICK PETTYS, AP
ATLANTA (March 24) - The woman who said she gained the trust of suspected courthouse gunman Brian Nichols by talking about her faith while he held her hostage was presented with $70,000 in reward money Thursday for helping authorities capture him.
Ashley Smith, a 26-year-old widowed mother of one, was held for seven hours by Nichols at her suburban Atlanta home March 12 before he let her go. She then made the 911 call that led to his arrest.
"My life is testimony that God can use us even in the midst of tragedy and miracles do happen," she said.
For the full article click here.
Excerpt is from an AP news article and copyright laws apply. For the entire article follow the link below the story.
Woman Collects Reward for Shooter's Capture
Former Hostage Is Presented With $70,000 From Georgia Governor
By DICK PETTYS, AP
ATLANTA (March 24) - The woman who said she gained the trust of suspected courthouse gunman Brian Nichols by talking about her faith while he held her hostage was presented with $70,000 in reward money Thursday for helping authorities capture him.
Ashley Smith, a 26-year-old widowed mother of one, was held for seven hours by Nichols at her suburban Atlanta home March 12 before he let her go. She then made the 911 call that led to his arrest.
"My life is testimony that God can use us even in the midst of tragedy and miracles do happen," she said.
For the full article click here.
20050321
A new additions and some upcoming changes to this page...
You should note that I have added a new ticker to the top of this page. The ticker is a link to a page called code amber, click on the ticker to view the page.
The ticker turns yellow when an amber alert for children is issued in this country, the one bellow it is for Canada.
If your interested insupporting this site or placing a ticker on your own site simply clik on the ticker and the script is available for free.
The ticker turns yellow when an amber alert for children is issued in this country, the one bellow it is for Canada.
If your interested insupporting this site or placing a ticker on your own site simply clik on the ticker and the script is available for free.
Is the most recent Congressional decision a good one???
This case involving Terri, (make note of the article excerpt in the post below this one) as she has come to be known by so many Americans and those through out the world, has taken a turn into the uncharted in American law. If you thought the Patriot Act was dangerous, just wait till the effects of this case come back to 'attack' the courts.
I have been watching this case for almost as long as it has been in the news. I lived in that area of Florida for many years; so I was paying attention to this story before it became 'super-newsworthy'. The truly pathetic part of all this, is at this point, the young woman's plight has been turned into a political agenda by all of those who have ever wanted one.
I am not sure what the right action is in this case, mostly because I am not sure of everything that is going on; and I do not know Terri or her family. All I do know, is what I have been able to glean from the news reports. I can say, that this decision was somewhat predictable based on how our politicians view (the Sacrament of)marriage. Which is to say they don't view it as much of anything anymore; so therefore, the rights of the healthy and/or living spouse just got thrown out the window.
Congress made an unbelievable (as well as, monumentally stupid, insulting, and outright crazy) move when it passed this bill. Furthermore, why is it that this bill, can be passed in a mere matter of hours, but Congress can't seem to get out of its own way the remainder of the time? The answer to this question is that, this situation allows politicians time on the 'small screen' and that is the only reason!
God forbid Congress worked like this all the time something might actually get done in this country! Think about how fast this bill made it through the Congress, and this bill wasn't fully supported on both sides.
I realize that everyone doesn't have an Orthodox Christian view of marriage and therefore, can't have the same ideas that I do, concerning spousal rights and privileges. I can only offer prayers for Terri, and her family, and those involved in this situation, a situation that has become so twisted, and distorted, it screams out for the help of the divine!
God Forgive us all!
I have been watching this case for almost as long as it has been in the news. I lived in that area of Florida for many years; so I was paying attention to this story before it became 'super-newsworthy'. The truly pathetic part of all this, is at this point, the young woman's plight has been turned into a political agenda by all of those who have ever wanted one.
I am not sure what the right action is in this case, mostly because I am not sure of everything that is going on; and I do not know Terri or her family. All I do know, is what I have been able to glean from the news reports. I can say, that this decision was somewhat predictable based on how our politicians view (the Sacrament of)marriage. Which is to say they don't view it as much of anything anymore; so therefore, the rights of the healthy and/or living spouse just got thrown out the window.
Congress made an unbelievable (as well as, monumentally stupid, insulting, and outright crazy) move when it passed this bill. Furthermore, why is it that this bill, can be passed in a mere matter of hours, but Congress can't seem to get out of its own way the remainder of the time? The answer to this question is that, this situation allows politicians time on the 'small screen' and that is the only reason!
God forbid Congress worked like this all the time something might actually get done in this country! Think about how fast this bill made it through the Congress, and this bill wasn't fully supported on both sides.
I realize that everyone doesn't have an Orthodox Christian view of marriage and therefore, can't have the same ideas that I do, concerning spousal rights and privileges. I can only offer prayers for Terri, and her family, and those involved in this situation, a situation that has become so twisted, and distorted, it screams out for the help of the divine!
God Forgive us all!
Court makes decesion in Terri Schiavo case...
This Article and the content therin is the Property of the Reuters News Service and Copyright Law do Apply.
For the entire article view the following:Full Article
Bush Signs Bill Seeking to Prolong Schiavo's Life
Woman's Parents Turn to Courts to Reinsert Feeding Tube
By Robert Green, Reuters
ST. PETERSBURG, Fla. (March 21) -- The fate of a brain-damaged Florida woman was back in the courts on Monday after President Bush signed emergency legislation aimed at prolonging the life of Terri Schiavo.
Bush signed the legislation at 1:11 a.m. after extraordinary intervention by lawmakers that drew the U.S. Congress back from Easter recess and into a bitter family dispute as it tried to circumvent years of state court rulings.
David Gibbs, a lawyer for Schiavo's parents, filed a lawsuit and a request for an order to have her feeding tube reinserted with a federal court in Florida shortly after the law was signed. The feeding tube was removed from the 41-year-old woman on Friday under a state court order.
The papers were filed at the U.S. District Court in Tampa, Florida, where court officials had kept the courthouse open. There was no immediate word on when a judge would make a decision in the highly charged case.
An ambulance was standing by to take Schiavo from a hospice in Pinellas Park, Florida, in preparation for a judge's order for feeding to resume...
For the entire article view the following:Full Article
Bush Signs Bill Seeking to Prolong Schiavo's Life
Woman's Parents Turn to Courts to Reinsert Feeding Tube
By Robert Green, Reuters
ST. PETERSBURG, Fla. (March 21) -- The fate of a brain-damaged Florida woman was back in the courts on Monday after President Bush signed emergency legislation aimed at prolonging the life of Terri Schiavo.
Bush signed the legislation at 1:11 a.m. after extraordinary intervention by lawmakers that drew the U.S. Congress back from Easter recess and into a bitter family dispute as it tried to circumvent years of state court rulings.
David Gibbs, a lawyer for Schiavo's parents, filed a lawsuit and a request for an order to have her feeding tube reinserted with a federal court in Florida shortly after the law was signed. The feeding tube was removed from the 41-year-old woman on Friday under a state court order.
The papers were filed at the U.S. District Court in Tampa, Florida, where court officials had kept the courthouse open. There was no immediate word on when a judge would make a decision in the highly charged case.
An ambulance was standing by to take Schiavo from a hospice in Pinellas Park, Florida, in preparation for a judge's order for feeding to resume...
20050319
Forgiveness...
This was a sermon that I gave in the chapel on Clean Monday. There was a mini-retreat, the theme of which was forgiveness. This is a part of the text which I used. Some of the sermon I changed on the fly but this is the bulk of what I said:
I wish you all a blessed Lent!
FORGIVENESS SERMON:
By +Παναγιωτης Hanley
In the life of a Christian, forgiveness is central theme; from the Old Testament to the New Testament, to the writings of the Fathers of the Church, and modern theologians and scholars. Forgiveness is in fact a theme which is difficult to convey through words because it requires overt actions. It must be demonstrated not explained with words. Take for example: Christ and His actions on the Cross, the Prodigal Son in his actions in returning to the Father, or the actions of St. Stephen the Protomartyr as he was being put to death. These examples are not simply explained to us in words but rather they are instead shown to us by actions which speak much louder than words! Christ did not condemn those who betrayed Him and crucified Him, the Prodigal Son did not continue to act in the same way he previously had when he returned to the Father, and St. Stephen did not turn on his attackers, but rather asked God to forgive them "…because they know not what they do…" (Acts 7: 60) In fact, forgiveness is a way of life, in which every Orthodox Christian is called to participate in if one is truly to be a member of the Church. But how do we as Orthodox Christians really understand this concept of forgiveness?
Today we embark on a 40 day journey, a journey we call Great and Holy Lent. A time the Church has set aside for us to realize and embrace the action of forgiveness; it is said that faith is the belief [hope] in the love and Resurrection of Christ, if this is true, and I believe that it is; then forgiveness is the doorway which will open to us the path of faith. For in the act of forgiveness, one believes in the love and the Resurrection of Christ. There is also the hope of healing which always comes with the act of forgiveness. The husband who desires reconciles to his wife after committing adultery, criminals who make restitution to their victims, and others who seek forgiveness seek healing for what damage has been done. They all seek to be restored to their original state. We as Orthodox Christians must know that only Christ can do this for us. When we ask for forgiveness, we as must realize, that the healing is two-fold; that is physical and spiritual. While we are bound by weakness of the flesh and the original sin of mankind we also know that this can be overcome. If we cannot forgive our brothers and sisters and/or ourselves then how can we possibly expect God as our Father, to forgive us of our sins and transgressions? We pray for forgiveness, for all manner of "things" but what will these things do for the salvation of our souls? Do we pray for our enemies and those who wrong us? Moreover, do we mean these prayers, or are they simply words? If they are simply words, then we have condemned ourselves to a selfish and self-centered life; a life without the hope of the light of Christ, a life without joy of the Resurrection and salvation.
In the daily services of the Church (Vespers, Orthros, and Liturgy) we read prayers which ask for God to forgive us of our sins. The hymns of the Church are littered with pleas to God to grant us His forgiveness and to absolve us of our sins. One cannot read any of the Psalms with out coming across the concept of forgiveness. How we plead with our Lord to forgive us, yet can we ourselves find it in our hearts to forgive our brothers and sisters? Just a few Sundays ago, we heard the parable of the prodigal son. How the Father forgave all the younger sons’ sins when he returned home; and how he took compassion on the older son who held a grudge in his heart against his younger brother. How the Father told the older son that all which remained was his, and instructed him that he should be joyful that his brother who was lost has been found. We can see ourselves as the Prodigal Son and the elder Brother. By the death and Resurrection of Christ, mankind can be forgiven and can receive the inheritance which remains. Sadly though, we often times miss the instructions to be joyful for those who were lost and have been found. People will say, "…that they can never forgive that one", that one being a mother, father, brother, sister, husband, wife, girlfriend, boyfriend, ourselves, or simply just an acquaintance. How many of you would seek out the devil as a source of inspiration in your lives?
All of us would quickly say, "I would never do such a thing!" Yet when we deny forgiveness to ourselves or another we do just that! We invite the devil to take up abode in our hearts and we bar the door to that path of faith, which will lead us to redemption. The eyes of our heart turn from the Lord, to ourselves (we become selfish), and we then give place to the devil, to take up residence in our hearts; to spread confusion, doubt, fear, hate, and worst of all despair. We look upon our brothers and sisters as the cause of our problems, our faults, and our own sins. Forgiveness quickly becomes an afterthought, and we allow the poison of the devil to consume us. Finally, in our utter despair we cry out against God Himself and lay the blame upon Him. Yet it is not God who marks iniquities, for the Psalmist wrote: "Out of the depths I have cried to you, O Lord; Lord, hear my voice! Let your ears be attentive to the voice of my supplications. If you, O Lord, should mark iniquities, O Lord who could stand? But there is forgiveness with you…" (Psalm 130: 1-4) Christ Himself said, "Receive the Holy Spirit: Whose so ever sins ye remit, they are remitted unto them; and whose so ever sins ye retain, they are retained."(John 20: 22-23).
For in our fallen world, forgiveness is a theme that is truly crazy. What man or woman would be willing to forgive the murder, the rapist, the thief, the adulterer, the con-artist, the heretic, and the list continues. By the crucifixion and Resurrection Christ Himself reunited all mankind to the heavenly. The gates of Hades were destroyed and the gates of Eden reopened to a fallen creation. Adam and Eve are shown in the icon of the resurrection being pulled from the depths of darkness. It is our unwillingness to recognize the call of the Spirit which traps us in ourselves and keeps our focus towards ourselves and not God.
The Fathers of the Church speak constantly of guarding our hearts and this is why: Because when we leave the heart unguarded, the evil one enters and begins his reign of destruction, with us more often than not completely unaware that all is coming down around us. Often times we are apt to discount the subtlety to which the devil will go in his quest to trap us. Consider these words of C.S Lewis, who while not Orthodox, truly captures the essence of evil when he says the following:
"My dear Wormwood, the amateurish suggestions in your last letter warn me that it is high time for me to write to you fully on the painful subject of prayer…The best thing, where it is possible, is to keep the patient, from the serious intention of praying altogether…It is funny how mortals always picture us as putting things into their minds: in reality our best work is done by keeping things out. If this fails, you must fall back on a subtler misdirection of his intentions. Whenever they are attending to the Enemy Himself we are defeated, but there are ways of preventing them from doing so. The simplest is to turn their gaze away from Him towards themselves. Keep them watching their own minds and trying to produce feelings [i.e. non-actions] there by the actions of their own wills… When they say they are praying for forgiveness, let them be trying to feel forgiven." (The Screwtape Letters, C. S. Lewis, p. 15-17, 1942)
We must always remember that the enemy, our enemy, is not each other, but the evil one who was cast out. We must realize that we have choices to make and those choices will have consequences. Christ called us to be in the world but not apart of this world. He called us to the narrow path the difficult road. When we seek only earthly explanations or solutions we are seeking an explanation, a solution which does not fit our essence. Because we are a part of Christ, together, we must seek the divine solution. Turning our hearts away from the self to God where all things are possible.
I wish you all a blessed Lent!
FORGIVENESS SERMON:
By +Παναγιωτης Hanley
In the life of a Christian, forgiveness is central theme; from the Old Testament to the New Testament, to the writings of the Fathers of the Church, and modern theologians and scholars. Forgiveness is in fact a theme which is difficult to convey through words because it requires overt actions. It must be demonstrated not explained with words. Take for example: Christ and His actions on the Cross, the Prodigal Son in his actions in returning to the Father, or the actions of St. Stephen the Protomartyr as he was being put to death. These examples are not simply explained to us in words but rather they are instead shown to us by actions which speak much louder than words! Christ did not condemn those who betrayed Him and crucified Him, the Prodigal Son did not continue to act in the same way he previously had when he returned to the Father, and St. Stephen did not turn on his attackers, but rather asked God to forgive them "…because they know not what they do…" (Acts 7: 60) In fact, forgiveness is a way of life, in which every Orthodox Christian is called to participate in if one is truly to be a member of the Church. But how do we as Orthodox Christians really understand this concept of forgiveness?
Today we embark on a 40 day journey, a journey we call Great and Holy Lent. A time the Church has set aside for us to realize and embrace the action of forgiveness; it is said that faith is the belief [hope] in the love and Resurrection of Christ, if this is true, and I believe that it is; then forgiveness is the doorway which will open to us the path of faith. For in the act of forgiveness, one believes in the love and the Resurrection of Christ. There is also the hope of healing which always comes with the act of forgiveness. The husband who desires reconciles to his wife after committing adultery, criminals who make restitution to their victims, and others who seek forgiveness seek healing for what damage has been done. They all seek to be restored to their original state. We as Orthodox Christians must know that only Christ can do this for us. When we ask for forgiveness, we as must realize, that the healing is two-fold; that is physical and spiritual. While we are bound by weakness of the flesh and the original sin of mankind we also know that this can be overcome. If we cannot forgive our brothers and sisters and/or ourselves then how can we possibly expect God as our Father, to forgive us of our sins and transgressions? We pray for forgiveness, for all manner of "things" but what will these things do for the salvation of our souls? Do we pray for our enemies and those who wrong us? Moreover, do we mean these prayers, or are they simply words? If they are simply words, then we have condemned ourselves to a selfish and self-centered life; a life without the hope of the light of Christ, a life without joy of the Resurrection and salvation.
In the daily services of the Church (Vespers, Orthros, and Liturgy) we read prayers which ask for God to forgive us of our sins. The hymns of the Church are littered with pleas to God to grant us His forgiveness and to absolve us of our sins. One cannot read any of the Psalms with out coming across the concept of forgiveness. How we plead with our Lord to forgive us, yet can we ourselves find it in our hearts to forgive our brothers and sisters? Just a few Sundays ago, we heard the parable of the prodigal son. How the Father forgave all the younger sons’ sins when he returned home; and how he took compassion on the older son who held a grudge in his heart against his younger brother. How the Father told the older son that all which remained was his, and instructed him that he should be joyful that his brother who was lost has been found. We can see ourselves as the Prodigal Son and the elder Brother. By the death and Resurrection of Christ, mankind can be forgiven and can receive the inheritance which remains. Sadly though, we often times miss the instructions to be joyful for those who were lost and have been found. People will say, "…that they can never forgive that one", that one being a mother, father, brother, sister, husband, wife, girlfriend, boyfriend, ourselves, or simply just an acquaintance. How many of you would seek out the devil as a source of inspiration in your lives?
All of us would quickly say, "I would never do such a thing!" Yet when we deny forgiveness to ourselves or another we do just that! We invite the devil to take up abode in our hearts and we bar the door to that path of faith, which will lead us to redemption. The eyes of our heart turn from the Lord, to ourselves (we become selfish), and we then give place to the devil, to take up residence in our hearts; to spread confusion, doubt, fear, hate, and worst of all despair. We look upon our brothers and sisters as the cause of our problems, our faults, and our own sins. Forgiveness quickly becomes an afterthought, and we allow the poison of the devil to consume us. Finally, in our utter despair we cry out against God Himself and lay the blame upon Him. Yet it is not God who marks iniquities, for the Psalmist wrote: "Out of the depths I have cried to you, O Lord; Lord, hear my voice! Let your ears be attentive to the voice of my supplications. If you, O Lord, should mark iniquities, O Lord who could stand? But there is forgiveness with you…" (Psalm 130: 1-4) Christ Himself said, "Receive the Holy Spirit: Whose so ever sins ye remit, they are remitted unto them; and whose so ever sins ye retain, they are retained."(John 20: 22-23).
For in our fallen world, forgiveness is a theme that is truly crazy. What man or woman would be willing to forgive the murder, the rapist, the thief, the adulterer, the con-artist, the heretic, and the list continues. By the crucifixion and Resurrection Christ Himself reunited all mankind to the heavenly. The gates of Hades were destroyed and the gates of Eden reopened to a fallen creation. Adam and Eve are shown in the icon of the resurrection being pulled from the depths of darkness. It is our unwillingness to recognize the call of the Spirit which traps us in ourselves and keeps our focus towards ourselves and not God.
The Fathers of the Church speak constantly of guarding our hearts and this is why: Because when we leave the heart unguarded, the evil one enters and begins his reign of destruction, with us more often than not completely unaware that all is coming down around us. Often times we are apt to discount the subtlety to which the devil will go in his quest to trap us. Consider these words of C.S Lewis, who while not Orthodox, truly captures the essence of evil when he says the following:
"My dear Wormwood, the amateurish suggestions in your last letter warn me that it is high time for me to write to you fully on the painful subject of prayer…The best thing, where it is possible, is to keep the patient, from the serious intention of praying altogether…It is funny how mortals always picture us as putting things into their minds: in reality our best work is done by keeping things out. If this fails, you must fall back on a subtler misdirection of his intentions. Whenever they are attending to the Enemy Himself we are defeated, but there are ways of preventing them from doing so. The simplest is to turn their gaze away from Him towards themselves. Keep them watching their own minds and trying to produce feelings [i.e. non-actions] there by the actions of their own wills… When they say they are praying for forgiveness, let them be trying to feel forgiven." (The Screwtape Letters, C. S. Lewis, p. 15-17, 1942)
We must always remember that the enemy, our enemy, is not each other, but the evil one who was cast out. We must realize that we have choices to make and those choices will have consequences. Christ called us to be in the world but not apart of this world. He called us to the narrow path the difficult road. When we seek only earthly explanations or solutions we are seeking an explanation, a solution which does not fit our essence. Because we are a part of Christ, together, we must seek the divine solution. Turning our hearts away from the self to God where all things are possible.
Canon 87 Quinisext
This is my commentary from my Canon Law class. I chose to write on the 87th canon of the Quinisext.
"She who has left her husband is an adulteress. And he who from his wife goes to another woman is an adulterer according to the word of the Lord."
–Epitome of Canon 87 Quinisext A.D. 692
This canon is often times misinterpreted by those within the church, as well as, those outside of the church. In the modern age, it is the language and its structure which is misused (and misinterpreted) within the canon itself, the assumption is that the canon itself is singling out women. In fact, the canon draws its core from the words of Christ and after Him, St. Paul: "But I say to you whosoever looks at a woman to lust for her has already committed adultery with her in his heart"{1}, "But I say to you that whosoever divorces his wife for any reason except sexual immorality {or fornication, i.e. adultery} causes her to commit adultery; and whosoever marries a woman who is divorced commits adultery."{2} St. Paul speaks about the spirit of this canon from the opposite view point, that of the marriage itself.
In the Letter to the Ephesians, St. Paul lays out the order in which this canon (87) is later structured. Ephesians chapter 5, verses 22-26 have the following structure: St. Paul begins speaking about the Wives and their duties (v. 22), he then moves to the husbands and their duties (v. 23), (v.24) details the relationship of the church to Christ Himself, and then draws the parallel between wives and their husbands as between Christ and the church. Verses 25-31, are instructions to husbands and wives in how they should behave and conduct themselves. If these instructions are followed, then situations such as adultery will not arise in the marriage. Verses 32-33, speak to the mystery of what St. Paul is speaking about and that this sacrament of marriage goes beyond the physical joining.{3} In viewing canon 87, the same type of structure can be found. Canon 87 begins by addressing wives first and then husbands. The following verses of the canon then provide instructions in how the sinful person should perform penance to shed the sinful state of adultery.{4}
Many of the problems surrounding this canon have to deal with issues of sexuality between men and women. These issues in the modern age, have become grossly exaggerated, and moved far beyond what the church ever intended.{5} Within the church itself men and women are not viewed as equals. Men and women are viewed as creations of God, the living breath of the Holy Spirit{6}, but having different responsibilities in society. The ideas of the modern age concerning equality of the sexes, and the belief that women can and should hold, the same roles as men, is a key reason why this canon is often times used in the attempt to prove arguments for which, it was never intended to address. The feminist would say that the very language of the canon is sexist and therefore, some would outright declare it invalid. Male chauvinists on the other hand, have claimed that the language points out the inferiority of women and because of this inferiority; women should not be viewed as equals. Both sides however fail to see the context in which this canon was conceived.{7}
Canon 87 is not speaking to the issues of sexuality but rather to issues involving the (Sacrament) mystery of marriage of two people into Christ.{8} It also speaks indirectly to the matter of celibacy, a life style which St. Paul took for himself. St. Basil speaks to these issues and points out the value of one marriage between a man and a woman. Canon IV of St. Basil says the following, "They that marry a second time, used to be under penance a year or two. They that marry a third time, three or four years. But we have a custom, that he who marries a third time be under penance for five years, not by canon, but tradition."{9} In this related canon, St. Basil shows how significant the sacrament of marriage is to mankind’s salvation. The mention of penance in this canon and in canon 87, of the Quinisext, includes abstaining from the sacrament of Holy Communion. One would not have to abstain from Holy Communion if the issue of adultery were not one of a major significance in the life of a Christian. The church does not say that more than one marriage is wrong but rather, that if more than one marriage is going to take place (because of man’s sinful nature){10} then one must enter into such a new union through prayer and repentance. St. Paul himself said something very similar when he spoke the following words: "But I say to the unmarried and to the widows: It is good for them if they remain even as I am [i.e. celibate]; but if they cannot, let them marry. For it is better to marry than to burn with passion."{11} Hence the use of a different marriage service for those married more than one time. St. Basil used the words of Christ for the basis of this explanation.
Christ in His words to the Samaritan Woman says the following: "…You have well said, 'I have no husband', for you have had five husbands, and the one whom you now have is not your husband; in that you spoke truly."{12} The Samaritan Woman was obviously an adulteress, by both Jewish and Christian standards. Canon 87 and the related canons have the same purpose which Christ had when He spoke to the Samaritan Woman, which is to bring her to the realization of her sinful ways and to turn away from sin and towards God. The essence of this canon is speaking to the fact that we are all members of the body of Christ and that the body itself is a temple of the Holy Spirit.{13} To act in such a way as to defile the body, multiple marriages, incest or sexual immorality, etc…, is to commit a grievous violation. This is the mystery that the Holy Scripture, the canon itself, Sts. Paul and Basil, as well as, other Fathers of the church intended this canon to serve. The canon does not treat men and women differently in regard to the offense of adultery. Rather it is society itself which has created a sub-type culture in which men are viewed favorably for committing adultery and women are castigated for such actions.
Footnotes:
1: Matt 5: 28
2: Matt 5:32, C.F also Matt 19:18, Mark 10:11, Luke 16:18, John 8: 3
3: This portion of Ephesians is used during the marriage service.
4: See also Canon 48 of the Holy Apostles
5: Some would also argue that the issues of sexuality have remained the
same and are simply being repeated throughout history.
6: C.f. Gen 2:7
7: See the following article: Affairs by Rod Van Mechelen Copyright © 1991, 1992
by Rod Van Mechelen http://www.backlash.com/book/affairs.html
8: C.f Ephesians 5:31
9: Canon IV of St. Basil, text taken from: The Nicene and Post-Nicene Fathers,
second series, vol. XIV
10:See note 11
11:1 Corinthians 7:8-9; C.f. also 1 Corinthians 6:15-20
12:John 4: 17-18
13:See note 6
"She who has left her husband is an adulteress. And he who from his wife goes to another woman is an adulterer according to the word of the Lord."
–Epitome of Canon 87 Quinisext A.D. 692
This canon is often times misinterpreted by those within the church, as well as, those outside of the church. In the modern age, it is the language and its structure which is misused (and misinterpreted) within the canon itself, the assumption is that the canon itself is singling out women. In fact, the canon draws its core from the words of Christ and after Him, St. Paul: "But I say to you whosoever looks at a woman to lust for her has already committed adultery with her in his heart"{1}, "But I say to you that whosoever divorces his wife for any reason except sexual immorality {or fornication, i.e. adultery} causes her to commit adultery; and whosoever marries a woman who is divorced commits adultery."{2} St. Paul speaks about the spirit of this canon from the opposite view point, that of the marriage itself.
In the Letter to the Ephesians, St. Paul lays out the order in which this canon (87) is later structured. Ephesians chapter 5, verses 22-26 have the following structure: St. Paul begins speaking about the Wives and their duties (v. 22), he then moves to the husbands and their duties (v. 23), (v.24) details the relationship of the church to Christ Himself, and then draws the parallel between wives and their husbands as between Christ and the church. Verses 25-31, are instructions to husbands and wives in how they should behave and conduct themselves. If these instructions are followed, then situations such as adultery will not arise in the marriage. Verses 32-33, speak to the mystery of what St. Paul is speaking about and that this sacrament of marriage goes beyond the physical joining.{3} In viewing canon 87, the same type of structure can be found. Canon 87 begins by addressing wives first and then husbands. The following verses of the canon then provide instructions in how the sinful person should perform penance to shed the sinful state of adultery.{4}
Many of the problems surrounding this canon have to deal with issues of sexuality between men and women. These issues in the modern age, have become grossly exaggerated, and moved far beyond what the church ever intended.{5} Within the church itself men and women are not viewed as equals. Men and women are viewed as creations of God, the living breath of the Holy Spirit{6}, but having different responsibilities in society. The ideas of the modern age concerning equality of the sexes, and the belief that women can and should hold, the same roles as men, is a key reason why this canon is often times used in the attempt to prove arguments for which, it was never intended to address. The feminist would say that the very language of the canon is sexist and therefore, some would outright declare it invalid. Male chauvinists on the other hand, have claimed that the language points out the inferiority of women and because of this inferiority; women should not be viewed as equals. Both sides however fail to see the context in which this canon was conceived.{7}
Canon 87 is not speaking to the issues of sexuality but rather to issues involving the (Sacrament) mystery of marriage of two people into Christ.{8} It also speaks indirectly to the matter of celibacy, a life style which St. Paul took for himself. St. Basil speaks to these issues and points out the value of one marriage between a man and a woman. Canon IV of St. Basil says the following, "They that marry a second time, used to be under penance a year or two. They that marry a third time, three or four years. But we have a custom, that he who marries a third time be under penance for five years, not by canon, but tradition."{9} In this related canon, St. Basil shows how significant the sacrament of marriage is to mankind’s salvation. The mention of penance in this canon and in canon 87, of the Quinisext, includes abstaining from the sacrament of Holy Communion. One would not have to abstain from Holy Communion if the issue of adultery were not one of a major significance in the life of a Christian. The church does not say that more than one marriage is wrong but rather, that if more than one marriage is going to take place (because of man’s sinful nature){10} then one must enter into such a new union through prayer and repentance. St. Paul himself said something very similar when he spoke the following words: "But I say to the unmarried and to the widows: It is good for them if they remain even as I am [i.e. celibate]; but if they cannot, let them marry. For it is better to marry than to burn with passion."{11} Hence the use of a different marriage service for those married more than one time. St. Basil used the words of Christ for the basis of this explanation.
Christ in His words to the Samaritan Woman says the following: "…You have well said, 'I have no husband', for you have had five husbands, and the one whom you now have is not your husband; in that you spoke truly."{12} The Samaritan Woman was obviously an adulteress, by both Jewish and Christian standards. Canon 87 and the related canons have the same purpose which Christ had when He spoke to the Samaritan Woman, which is to bring her to the realization of her sinful ways and to turn away from sin and towards God. The essence of this canon is speaking to the fact that we are all members of the body of Christ and that the body itself is a temple of the Holy Spirit.{13} To act in such a way as to defile the body, multiple marriages, incest or sexual immorality, etc…, is to commit a grievous violation. This is the mystery that the Holy Scripture, the canon itself, Sts. Paul and Basil, as well as, other Fathers of the church intended this canon to serve. The canon does not treat men and women differently in regard to the offense of adultery. Rather it is society itself which has created a sub-type culture in which men are viewed favorably for committing adultery and women are castigated for such actions.
Footnotes:
1: Matt 5: 28
2: Matt 5:32, C.F also Matt 19:18, Mark 10:11, Luke 16:18, John 8: 3
3: This portion of Ephesians is used during the marriage service.
4: See also Canon 48 of the Holy Apostles
5: Some would also argue that the issues of sexuality have remained the
same and are simply being repeated throughout history.
6: C.f. Gen 2:7
7: See the following article: Affairs by Rod Van Mechelen Copyright © 1991, 1992
by Rod Van Mechelen http://www.backlash.com/book/affairs.html
8: C.f Ephesians 5:31
9: Canon IV of St. Basil, text taken from: The Nicene and Post-Nicene Fathers,
second series, vol. XIV
10:See note 11
11:1 Corinthians 7:8-9; C.f. also 1 Corinthians 6:15-20
12:John 4: 17-18
13:See note 6
20050316
Fuuny...but is it True???
Have you ever heard the jokes about cats? you know the ones I am talking about, they go something like this:
Diary of a cat --day 986 of my captivity. My Captors continue to taunt me with little pieces of string and strange toys...day 987 today my captors were totally unfased by my killing prowse as I brought a mouse into the house and laid it on the table during dinner.
These jokes are pretty funny I must admit. Today however I found this article and I had to wonder... (The article is courtesy of the AP and Copyright laws apply.)
Updated: 05:40 PM EST
Cat Shoots Owner
BATES TOWNSHIP, Mich. (March 10) - A man cooking in his kitchen was shot after one of his cats knocked his 9mm handgun onto the floor, discharging the weapon, Michigan State Police said.
Joseph Stanton, 29, of Bates Township in Iron County, was shot in his lower torso around 6 p.m. Tuesday, the state police post in Iron River reported. He was transported to Iron County Community Hospital.
Michelle Sand, a spokeswoman at the Iron River hospital, said Stanton was treated there before being transferred to Marquette General Hospital for further treatment. But Marcie Miller, a representative of the Marquette facility, said there was no record of the hospital receiving a patient by that name.
A telephone message seeking comment was left Wednesday at Stanton's home.
State police said he was cooking at his stove when the cat knocked the loaded gun off the kitchen counter behind him.
03-10-05 17:25 EST
Diary of a cat --day 986 of my captivity. My Captors continue to taunt me with little pieces of string and strange toys...day 987 today my captors were totally unfased by my killing prowse as I brought a mouse into the house and laid it on the table during dinner.
These jokes are pretty funny I must admit. Today however I found this article and I had to wonder... (The article is courtesy of the AP and Copyright laws apply.)
Updated: 05:40 PM EST
Cat Shoots Owner
BATES TOWNSHIP, Mich. (March 10) - A man cooking in his kitchen was shot after one of his cats knocked his 9mm handgun onto the floor, discharging the weapon, Michigan State Police said.
Joseph Stanton, 29, of Bates Township in Iron County, was shot in his lower torso around 6 p.m. Tuesday, the state police post in Iron River reported. He was transported to Iron County Community Hospital.
Michelle Sand, a spokeswoman at the Iron River hospital, said Stanton was treated there before being transferred to Marquette General Hospital for further treatment. But Marcie Miller, a representative of the Marquette facility, said there was no record of the hospital receiving a patient by that name.
A telephone message seeking comment was left Wednesday at Stanton's home.
State police said he was cooking at his stove when the cat knocked the loaded gun off the kitchen counter behind him.
03-10-05 17:25 EST
20050314
Places I have been...
I found this on the Gugg's page, it is kinda neat.
create your own visited country map
create your own personalized map of the USA
or check out ourFlorida travel guide
create your own visited country map
create your own personalized map of the USA
or check out ourFlorida travel guide
20050303
Spring Break...
I will be gone to New Mexico for the coming week so I will be holding off on the posts that I mentioned. I hope everyone taking classes has a great Spring break.
God Bless!
God Bless!
