Category Archives: church

Web Gleanings from July

Several articles I’ve read lately strike me as worth sharing.

Boredom is a topic that comes up a lot, maybe more so in summertime, when some people have more time to be bored.  In “The Quiet Alarm” Andreas Elpidorou explains why  “Boredom is precious, but there’s nothing particularly good about being bored. Its unpleasantness is no illusion, its subjective character no taste worth acquiring. We should give thanks for it – and avoid it like the plague.” 5161~Girl-Reading-Book-Posters

I’m not sure what I think about all of this; perhaps Boredom is so related to Time that it’s one of those realities that I could muse on for a long time and get more and more confused – but never bored! Read the whole article here.

The threat of boredom comes to mind when I think of cocktail parties, but David Brooks uses them as a metaphor for the exciting “online life” in his article “Building Attention Span”: “Being online is like being a part of the greatest cocktail party ever and it is going on all the time….” He says that “This mode of interaction nurtures mental agility,” or what he calls “fluid intelligence.”

He contrasts that with “crystallized intelligence,” which is what we get more of in offline learning, “…the ability to use experience, knowledge and the products of lifelong education that have been stored in long-term memory.” This kind of learning leads to wisdom, and goodness knows we need that. Read the whole article here.

Fr. Stephen Freeman’s retheotokos Decani monasterycent article “Why the Orthodox Honor Mary” begins a discussion that continues in the resulting comments,  contrasting the humility and submission of Mary as something to recognize and emulate, with the actual veneration of her as an aspect of our worship of God.

A fascinating bit of Bible exposition is in the comments where Fr. Stephen explains Jesus’s words to Mary at the marriage of Cana, and the meaning that becomes clear when you see that they hearken back to the story in I Kings of Elijah and the widow of Zarephath. Read it all here.

https://i0.wp.com/cdn8.openculture.com/wp-content/uploads/2015/07/28001845/Emily-Dickinson-Coconut-Cake.jpgTo end on a lighter note, how about some coconut cake to have with your iced tea on a summer afternoon? (If you are in the Southern Hemisphere, even better – just make that hot tea.) This picture of Emily Dickinson’s Handwritten Coconut Cake recipe, and the accompanying text, do encourage me that if I get back into the kitchen more, it won’t necessarily mean a lessening of my writing output. I do wonder what the form of the coconut ingredient is intended to be, but it would be fun to experiment with one of my favorite foods.

As I write, the sun has yet to emerge in my cool corner of California, but by mid-afternoon the situation will probably have changed enough that I could sit outdoors with some tea and some more reading material from which to glean. Happy reading to you, too!

A Thousand Years

Today is the 1,000-year commestvladimir-big halifaxmoration of the repose of St. Vladimir, Enlightener of Russia. He was the emperor whose decision to convert to Orthodox Byzantine Christianity transformed Russia and turned its history in a new direction, in about 988. I was lucky enough to attend Liturgy today, in a parish with Russian roots, and to hear a homily on St. Vladimir from a priest who had graduated from St. Vladimir’s Seminary. The Orthodox Church in America has posted online a long and rich story of the saint if you would like to read more of his exploits than I can tell here.

The most famous story among the faithful is an account found in the Primary Chronicle of Russia, written about this time, of how Vladimir, when he was still a confirmed pagan, sent emissaries to check out the churches and faiths of his neighboring lands.

They were completely unimpressed with the Muslim Bulgars, partly because of the ban on alcoholic beverages; of the German churches they reported, “We beheld no glory there.”

But in Constantinople at Hagia Sophia: “…they led us to the place where they worship their God, and we knew not whether we were in heaven or earth, for on earth there is no such vision nor beauty, and we do not know how to describe it; we only know that God dwells among men. We cannot forget that beauty.”

This has been the experience of so many of us converts to Orthodoxy, that we can well believe the story, which is not held to be as certain as the facts about the politics of the time and how Prince Vladimir made an arranged marriage with the daughter of the Byzantine Emperor, and was baptized before the marriage. However it came about, his conversion was providential and has had tremendous ramifications for the last 1000+ years.

He ordered the baptism of all his subjects, who dutifully went down to the River Dneipr en masse the next morning. Here I want to quote from the OCA article about how this event resulted in the continuing celebration of another meaningful church feast day:

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It is difficult to overestimate the deep spiritual transformation of the Russian people effected by the prayers of St Vladimir, in every aspect of its life and world-view. In the pure Kievan waters, as in a “bath of regeneration,” there was realized a sacramental transfiguration of the Russian spiritual element, the spiritual birth of the nation, called by God to unforeseen deeds of Christian service to mankind.

“Then did the darkness of the idols begin to lift from us, and the dawn of Orthodoxy appear, and the Sun of the Gospel illumined our land.” In memory of this sacred event, the regeneration of Rus by water and the Spirit, the Russian Church established the custom of an annual church procession “to the water” on August 1. Later, the Feast of the Procession of the Honorable Wood of the Life-Creating Cross of the Lord, which Russia celebrated with the Greek Church, was combined with the Feast of the All-Merciful Savior and the Most Holy Theotokos (established by St Andrew Bogoliubsky in the year 1164). In this combination of feasts there is found a precise expression of the Russian theological consciousness, for which both Baptism and the Cross are inseparable.

Prince Vladimir soon started to destroy pagan idols, some of which he had commissioned himself, and began serious reforms that would create a new church of the Tithes 17th cent Deśatynna_cerkvaChristian culture. He built monasteries and many and magnificent churches; hospitals, schools and orphanages. The capital city during this era was Kiev, and these first years of Christianity in Russia were a time of growth and prosperity and art. The hundreds of churches in Kiev were renowned for their beauty, for example, the fascinating Church of the Tithes, which has been destroyed many times and whose rebuildingvladimir card from vladimir 1000 yrs is under discussion again at this time.

My own first experiences of Orthodox worship were not outwardly as splendorous as Hagia Sophia, but like those emissaries I felt the splendor of Heaven coming down on me. (Just this week I added to my page newly renamed “Orthodoxy and Me,” to tell much more of my story as a story and not just scattered parts.) In my parish we have a man who was born a Jew and took the name of Vladimir at his baptism somewhat late in life. This morning he joyfully passed out these little icon cards as gifts, and we were all glad that he was there so we could say, “Happy Name’s Day!”

This man lived and made me love him.

Today marks three months since my husband fell asleep in the Lord. I recently learned that P1000485in the Orthodox Church a memorial service is often held at three months (as we did at 40 days), and because we also are commemorating The Nativity of St. John the Baptist today, it was convenient to have these prayers right after the Liturgy. I made koliva again but decorated it a little differently.

I like what Metropolitan Anthony Bloom wrote on the subject of prayer for the dead:

What does it mean to pray for the dead? Are we asking the Lord to act unjustly? Certainly not. By our prayer, we bear witness that the dead have not lived in vain. We show that as well as the many worthless things they did in their lives, they also sowed the seed of charity. We pray for them with love and gratitude; we remember their presence among us. And our prayer for them must be supported by our lives. If we do not bear fruit in our lives of what the dead have taught us, our prayer for them will be feeble indeed. We must be able to say, “Lord, Lord, this man lived and made me love him, he gave me examples to follow and I follow them.” The day will come when we shall be able to say, “The good that you see in my life is not mine; he gave me it, take it and let it be this for his glory, perhaps for his forgiveness….”

The life oP1000496crpf each one of us does not end at death on this earth and birth into heaven. We place a seal on everyone we meet. This responsibility continues after death, and the living are related to the dead for whom they pray. In the dead we no longer belong completely to the world; in us the dead still belong to history. Prayer for the dead is vital; it expresses the totality of our common life.

–Metropolitan Anthony Bloom in Courage to Pray