DEDICATED TO THE MEMORY OF ST. JOHN, ARCHBISHOP OF SHANGHAI AND SAN
FRANCISCO
ORTHODOX CHRISTIAN WITNESS (USPS 412-260)
is published monthly by St. Nectarios American Orthodox Cathedral,
10300 Ashworth Avenue North, Seattle, Washington 98133-9410.
POSTMASTER: Send address changes to
OCW, 10300 Ashworth Ave. N., Seattle, WA. 98133-9410
Fr. Neketas S. Palassis, Editor Email: frneketas@stnectariospress.com
Telephone (206) 522-4471; (800) 643-4233 U.S. & Canada;
Fax: 206-523-0550
April, 2006, Vol. XL, No. 4(1559)
TABLE OF CONTENTS:
1. PASCHAL ENCYCLICAL OF METROPOLITAN MOSES OF SEATTLE
2. ST GREGORY THE THEOLOGIAN, FIRST ORATION, IV-V
3. PASCHA (CHRISTIAN ORTHODOX PASSOVER) AND THE JEWISH PASSOVER
4. THE MAKING OF A CHRISTIAN EMPEROR (Excerpt)
5. NEW ITEMS FROM THE BOOK CENTER
1. 2006 PASCHAL ENCYCLICAL
of
His Eminence, Metropolitan Moses of Seattle
We celebrate the death of death, the destruction of Hades,
the beginning of an everlasting life. And with leaps of joy we
praise the Cause thereof, the only blest and most glorious God of
our Fathers.
Seventh Ode, Canon of Pascha
Beloved Brethren and Children in Christ,
Christ is risen! Truly He is risen!
We hear those sweet and consoling words once more. One cannot
help but think of the first time this report was heard amongst
the Apostles and disciples that the Lord Jesus is risen and
understand how "they believed not for joy" (Luke 24:41) at the
glad tidings.
Our hearts leap with joy on this day wherein we celebrate the
mind staggering truth that the Lord Jesus is risen, and He is the
God of our Fathers Who hath appeared unto us in the flesh. Even
the disciples and Apostles were overwhelmed at this realization
as Saint Matthew records, "when they saw Him, they worshipped
Him: but some did hesitate." (Matt 28: 17)
This is the doctrine that scandalized the Jews and the Greeks
thought foolishness, i.e., how could God become the Son of Man
for us and not only that, be crucified and buried and then arise?
All things are possible with God and the doctrine of Christianity
is an abyss because it concerns the abyss of our incomprehensible
God's love for us.
In the midst of sorrow, joy has dawned forth from the tomb. No
longer is there cause for mourning, for the true and everlasting
Light has dawned forth from the tomb, our passage through this
life is now enlightened with the light of Christ and the hope of
the general resurrection. "Now are all things filled with light;
Heaven and earth, and the nethermost regions of the earth. Let
all creation, therefore, celebrate the arising of Christ, whereby
it is established" (Third Ode, Canon of Pascha).
In the midst of death, the Source of Life and renewal arose from
the tomb. Our Savior said, "I am the resurrection and the life:
he that believeth in Me, though he were dead, yet shall he live."
(John 11:25) We celebrate the ultimate victory and our Christ
calls us to be changed through the renewal of our mind from the
death of sin to life in Him. All that are joined to Christ
become a royal priesthood, holy nation, a peculiar people.
In the midst of confusion the Light of Truth dawns from the tomb,
for those that have eyes to see. As it is written, "In Him was
life; and the life was the light of men. And the light shineth in
darkness; and the darkness comprehended it not." (John 1:4-5) The
present age is filled with darkness and shadow as predicted in
the scriptures, "and the stars of heaven fell unto the
earth, even as a fig tree casteth her untimely figs, when she is
shaken of a mighty wind" (Revelation 6:13). The stars, that is,
the ancient sees of Orthodoxy no longer reflect the light of
Christ and now teach strange doctrines, i.e., that one can be
saved without Christ and apart from the Church. These new
teachings that are peculiar to our era completely contradict the
mind of the Church and the explanation of Saint Gregory the
Theologian, "That is saved which is united to God." (Epistle 101
to Cledonius) It is through union with the New Adam that we are
healed.
During this feast of the resurrection, we must remember that for
us to partake of the grace of the resurrection, wisdom is
required: "And many of them that sleep in the dust of the earth
shall arise: some to everlasting life and some to reproach and
everlasting shame. And they that be wise shall shine as the
brightness of the firmament, and out of the multitude the
righteous shall shine like stars unto the ages and beyond." (Dan.
12:2-3)
Let us rejoice in this feast of feasts and festival of festivals.
Our Savior came that we might be made new. The Great High Priest,
the King of Glory has offered the Supreme Sacrifice and made all
things new. The ineffable love of God has been made manifest.
This report of "the beginning of an everlasting life" has changed
all things, as our Savior Himself said, "behold I make all things
new." (Rev 21:5)
May we all be renewed in our risen Christ.
Christ is risen!
Your fervent suppliant unto the Lord
+Metropolitan Moses
Protocol 112S
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2. St Gregory the Theologian, First Oration, IV-V
PEARLS FROM THE HOLY FATHERS
PASCHA 2006
(Courtesy Holy Transfiguration Monastery)
Yesterday I was crucified with Him; today I am glorified with Him;
yesterday I died with Him; today I am quickened with Him; yesterday
I was buried with Him; today I rise with Him. But let us o?er to Him
Who su?ered and rose again for us-you will think perhaps that I am
going to say gold, or silver, or woven work or transparent and costly
stones, the mere passing material of earth, that remains here below,
and is for the most part always possessed by bad men, slaves of the
world and of the prince of the world. Let us o?er ourselves, the
possession most precious to God, and most fitting; let us give back to
the Image what is made after the Image. Let us recognize our Dignity;
let us honor our Archetype; let us know the power of the Mystery, and
for what Christ died. Let us become like Christ, since Christ became
like us. Let us become God's for His sake, since He for ours became
Man. He assumed the worse that He might give us the better; He became
poor that we through His poverty might be rich; He took upon Him the
form of a servant that we might receive back our liberty; He came down
that we might be exalted; He was tempted that we might conquer; He was
dishonored that He might glorify us; He died that He might save us; He
ascended that He might draw to Himself us, who were lying low in the
Fall of sin. Let us give all, o?er all, to Him Who gave Himself a
Ransom and a Reconciliation for us. But one can give nothing like
oneself, understanding the Mystery, and becoming for His sake all that
He became for ours.
________________________________________________________________________
3. PASCHA (CHRISTIAN ORTHODOX PASSOVER)
AND THE JEWISH PASSOVER
By Priestmonk Haralampos, Holy Transfiguration Monastery
The "Orthodox" advocates for a common Pascha with the Roman
Catholics claim that agreement will be reached if both "Churches"
adhere to the determination decreed by the First Ecumenical Council,
that is, that Pascha be celebrated on the first Sunday after the first
full moon of the vernal equinox. The Orthodox have always kept,
however, the proviso that Pascha should not be celebrated before the
Jewish Passover, the fourteenth of Nisan in the ceremonial lunar
calendar of the Jews. This stipulation used to be observed by the Roman
Catholics, but has been ignored in recent times. Now the Orthodox are
being asked by ecumenists to drop this ancient stipulation.
In their campaign to make the Orthodox change their ancient canons, the
ecumenists are claiming that this stipulation originated in the twelfth
century, because Balsamon, a canonist of the period, mentions it.
(Although he speaks of it as an ancient condition in determining the
date for Pascha.) The claim of the Paschal reformers could not be
further from the truth and is an unconscionable distortion of history
at the time of the Council.
The question concerning the date for Pascha was raised at the Council
because of the Quartodecimans [Latin: Keepers of the Fourteenth or
"Fourteeners"], who were numerous in Asia Minor (the heartland of the
Empire). They preserved a tradition from Saint John the Theologian, as
they claimed, of celebrating Pascha on the Passover of the Jews, the
Fourteenth of Nisan, on whatever day of the week it fell, and not on
Sunday. They were Orthodox in every particular, differing from the rest
of the Church only in this practice. With the victory of Saint
Constantine, however, the Church came out of the catacombs, becoming a
public institution. Wider and better communications and greater
visibility nurtured the feeling that all Christians should celebrate
together on the same day this great Feast of Christ's victory over
death and the resurrection of our nature in order to express the unity
and concord of our faith. It seemed good to the Saints of the First
Council to determine such a date, and they established the formula.
The lunar reckoning was not a question or problem at
the First Council. The Fathers so respected the actual date of the
anniversary of Pascha, that is the Passover, they ordered that the date
should be determined by the moon, rather than by the solar Julian
calendar in use in the Empire. Even though the use of the lunar
reckoning conjoined with the solar calendar produced shifting of dates
for the feasts and caused variations in the liturgical season of the
year, no one ever thought to depart from the Jewish reckoning. The
question that the Council resolved was: should Pascha be celebrated on
the fourteenth of Nisan even if on a weekday, or on the Sunday after
the Passover, since it is precisely on every Sunday throughout the year
that Christ's resurrection is commemorated. The letter of the Emperor
Saint Constantine to all those not present at the Council emphasizes
how inappropriate it was for Christians to celebrate Pascha on the same
day the Jews had their Passover
The practical, pastoral problem remained of persuading the
Quartodecimans to forsake their ancient Apostolic tradition and follow
the usage of the Church. To celebrate Pascha before the Passover would
have been for them unthinkable; they would never have been convinced to
celebrate the anniversary of Pascha on a date prior to the actual
anniversary. The same was true for most of the other Orthodox;
otherwise they would not have bothered to retain the lunar reckoning.
The Quartodecimans were barely convinced only when the proviso was
formally added to the reckoning for Pascha that it must always fall
after Passover. Only thus were they persuaded to celebrate with the
Church when the reckoning for Pascha would not contradict the one that
they had received from Apostolic authority.
The Orthodox stipulation that Pascha must fall after the Passover is
presupposed and implicit in the decree of the Council. This problem, of
when Pascha should fall in relation to the Passover, is what initiated
the entire discussion at the First Council and its decree. No
settlement or decision could have been accepted which ignored it. Those
who deny this stipulation are undermining and not implementing the
decrees of the First Ecumenical Council.
The following is taken from Nicene and Post-Nicene Fathers, Second
Series, Volume XIV, p 53-55. There are two letters. The first letter
was sent by the bishops to the other bishops and faithful and the
second was sent by the Emperor Constantine to "all those not present at
the council." These were written after the First Council of Nicea.
The complete text of The Synodal Letter has been presented. The text
referring to Arius has been included because it provides information of
his heresy: information which most people have no knowledge of.
THE SYNODAL LETTER
To the Church of Alexandria, by the grace of God, holy and great; and
to our well-beloved brethren, the orthodox clergy and laity throughout
Egypt, and Pentapolis, and Lybia, and every nation under heaven, the
holy and great synod, the bishops assembled at Nicea, wish health in
the Lord.
Forasmuch as the great and holy Synod, which was assembled at Nicea
through the grace of Christ and our most religious Sovereign
Constantine, who brought us together from our several provinces and
cities, has considered matters which concern the faith of the Church,
it seemed to us to be necessary that certain things should be
communicated from us to you in writing, so that you might have the
means of knowing what has been mooted and investigated, and also what
has been decreed and confirmed.
First of all, then, in the presence of our most religious Sovereign
Constantine, investigation was made of matters concerning the impiety
and transgression of Arius and his adherents; and it was unanimously
decreed that he and his impious opinion should be anathematized,
together with the blasphemous words and speculations in which he
indulged, blaspheming the Son of God, and saying that he is from things
that are not, and that before he was begotten he was not, and that
there was a time when he was not, and that the Son of God is by his
free will capable of vice and virtue; saying also that he is a
creature. All these things the holy Synod has anathematized, not even
enduring to hear his impious doctrine and madness and blasphemous
words. And of the charges against him and of the results they had, ye
have either already heard or will hear the particulars, lest we should
seem to be oppressing a man who has in fact received a fitting
recompense for his own sin. So far indeed has his impiety prevailed,
that he has even destroyed Theonas of Marmorica and Secundas of
Ptolemais; for they also have received the same sentence as the rest.
But when the grace of God had delivered Egypt from
that heresy and blasphemy, and from the persons who have dared to make
disturbance and division among a people heretofore at peace, there
remained the matter of the insolence of Meletius and those who have
been ordained by him; and concerning this part of our work we now,
beloved brethren, proceed to inform you of the decrees of the Synod.
The Synod, then, being disposed to deal gently with Meletius (for in
strict justice he deserved no leniency), decreed that he should remain
in his own city, but have no authority either to ordain, or to
administer affairs, or to make appointments; and that he should not
appear in the country or in any other city for this purpose, but should
enjoy the bare title of his rank; but that whose who have been placed
by him, after they have been confirmed by a more sacred laying on of
hands, shall on these conditions be admitted to communion: that they
shall both have their rank and the right to officiate, but that they
shall be altogether the inferiors of all those who are enrolled in any
church or parish, and have been appointed by our most honorable
colleague Alexander. So that these men are to have no authority to make
appointments of persons who may be pleasing to them, nor to suggest
names, nor to do anything whatever, without the consent of the bishops
of the Catholic and Apostolic Church, who are serving under our most
holy colleague Alexander; while those who, by the grace of God and
through your prayers, have been found in no schism, but on the contrary
are without spot in the Catholic and Apostolic Church, are to have
authority to make appointments and nominations of worthy persons among
the clergy, and in short to do all things according to the law and
ordinance of the Church. But, if it happen that any of the clergy who
are now in the Church should die, and those who have been lately
received are to succeed to the office of the deceased; always provided
that they shall appear to be worthy, and that the people elect them,
and that the bishop of Alexandria shall concur in the election and
ratify it. This concession has been made to all the rest; but, on
account of his disorderly conduct from the first, and the rashness and
precipitation of his character, the same decree was not made concerning
Meletius himself, but that, inasmuch as he is a man capable of
committing again the same disorders, no authority nor privilege should
be conceded to him.
These are the particulars, which are of special interest to Egypt and
to the most holy Church of Alexandria; but if in the presence of our
most honored lord, our colleague and brother Alexander, anything else
has been enacted by canon or other decree, he will himself convey it to
you in greater detail, he having been both a guide and fellow-worker in
what has been done.
We further proclaim to you the good news of the agreement concerning
the holy Passover (Pascha or Easter), that this particular also has
through your prayers been rightly settled; so that all our brethren in
the East who formerly followed the custom of the Jews are henceforth to
celebrate the said most sacred feast of Passover (Pascha or Easter) at
the same time with the Romans and yourselves and all those who have
observed Passover from the beginning.
Wherefore, rejoicing in these wholesome results, and in our common
peace and harmony, and in the cutting off of every heresy, receive ye
with the greater honor and with increased love, our colleague your
Bishop Alexander, who has gladdened us by his presence, and who at so
great an age has undergone so great fatigue, that peace might be
established among you and all of us. Pray ye also for us all, that the
things which have been deemed advisable may stand fast; for they have
been done, as we believe, to the well-pleasing of Almighty God and of
his only Begotten Son, our Lord, Jesus Christ, and of the Holy Spirit,
to whom be glory for ever. Amen.
From the Letter of the Emperor to those not present at the
Council.
When the question relative to the sacred festival of the Passover
(Easter) arose, it was universally thought that it would be convenient
that all should keep the feast on one day; for what could be more
beautiful and more desirable, than to see this festival, through which
we receive the hope of immortality, celebrated by all with one accord,
and in the same manner? It was declared to be particularly unworthy for
this, the holiest of all festivals, to follow the custom [the
calculation] of the Jews, who had soiled their hands with the most
fearful of crimes, and whose minds were blinded. In rejecting their
custom, we may transmit to our descendants the legitimate mode of
celebrating the Passover (Easter), which we have observed from the time
of the Savior's Passion to the present day (according to the day of the
week). We ought not, therefore, to have anything in common with the
Jews, for the Savior has shown us another way; our worship follows a
more legitimate and more convenient course (the order of the days of
the week); and consequently, in unanimously adopting this mode, we
desire, dearest brethren, to separate ourselves from the detestable
company of the Jews, for it is truly shameful for us to hear them boast
that without their direction we could not keep this feast. How can they
be in the right, they who, after the death of the Savior, have no
longer been led by reason but by wild violence, as their delusion may
urge them? They do not possess the truth in this Passover (Easter)
question; for, in their blindness and repugnance to all
improvements, they frequently celebrate two Passovers in
the same year. We could not imitate those who are openly in error. How,
then, could we follow these Jews, who are most certainly blinded by
error? For to celebrate the Passover twice in one year is totally
inadmissible. But even if this were not so, it would still be your duty
not to tarnish your soul by communications with such wicked people (the
Jews). Besides, consider well, that in such an important matter, and on
a subject of such great solemnity, there ought not to be any division.
Our Savior has left us only one festal day of our redemption, that is
to say, of his holy passion, and he desired (to establish) only one
Catholic Church. Think, then, how unseemly it is, that on the same day
some should be fasting while others are seated at a banquet; and that
after Passover (Easter), some should be rejoicing at feasts, while
others are still observing a strict fast. For this reason, a Divine
Providence wills that this custom should be rectified and regulated in
a uniform way; and everyone, I hope, will agree upon this point. As, on
the one hand, it is our duty not to have anything in common with the
murderers of our Lord; and as, on the other, the custom now followed by
the Churches of the West, of the South, and of the North, and by some
of those of the East, is the most acceptable, it has appeared good to
all; and I have been guaranteed for your consent, that you would accept
it with joy, as it is followed at Rome, in Africa, in all Italy, Egypt,
Spain, Gaul, Britain, Libya, in all Achaia, and in the dioceses of
Asia, of Pontus, and Cilicia. You should consider not only that the
number of churches in these provinces make a majority, but also that it
is right to demand what our reason approves, and that we should have
nothing in common with the Jews. To sum up in few words: By the
unanimous judgment of all, it has been decided that the most holy
festival of Passover (Easter) should be everywhere celebrated on one
and the same day, and it is not seemly that in so holy a thing there
should be any division. As this is the state of the case, accept
joyfully the divine favor, and this truly divine command; for all which
takes place in assemblies of the bishops ought to be regarded as
proceeding from the will of God. Make known to your brethren what has
been decreed, keep this most holy day according to the prescribed mode;
we can thus celebrate this holy Passover (Easter) day at the same time,
if it is granted me, as I desire, to unite myself with you; we can
rejoice together, seeing that the divine power has made use of our
instrumentality for destroying the evil designs of the devil, and thus
causing faith, peace, and unity to flourish amongst us. May God
graciously protect you, my beloved brethren.
________________________________________________________________________
4. THE MAKING OF A CHRISTIAN EMPEROR
(Excerpt from The True Vine, Issue 35/36)
History in the Orthodox Church is understood as current and living.
This is possible because one's experience in the Church enables a
different understanding of the concept of time that that comprehended
by the secular world. The world exists in created time. That in our
capacity as Orthodox Christians, we exist in Christian time, in a
special orther-worldly type of time that is the time within God; and
this is how we can say that the Church exists eternally. If we follow
the teaching of the Saviour and the Apostles that the Church is the
Body of Christ, we must believe this not in a symbolic sense, but as a
mystical reality. This means that we, too, as members of the Body of
Christ, exist in a certain mystical, mysterious way; that is, we live
yesterday, today and forever, just as Saiint Paul says, "Jesus Christ,
the same yesterday, and today, and forever" (Heb. 13:8). Because we are
within Christ, Saint Constantine and all the Saints are our fellow
members in the Lord, and they are with us in the Holy Spirit throughout
the history of the Church.
From: The Making of a Christian Emperor, p. 3.
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5. NEW ITEMS FROM THE BOOK CENTER
(MB)
THE MOSES BASKET by Jenny Koralek, illus. by Pauline Baynes. A
beautifully illustrated children's book about the birth of Moses and
his discovery in the river by the daughter of Pharoah. For ages 3 and
up. Large format. 25pp. Hard Cover
(GOP) GREEK ORTHODOX PATROLOGY: An Introduction to
the Study of the Church Fathers by Panagiotes K. Christou, Professor of
the Aristotle University of Thessalonica, Greece. Provides a bird's eye
view of Greek Orthodox Patrology. Answers the questions of who the
fathers are and their writings and contributions to Orthodox
theology. Paper 236pp. d$20.00
(CUL) THE CULT OF THE SAINTS by St. John Chrysostom,
translated by Wendy Mayer. An unfortunate choice of titles for a book
containing 16 beautiful homilies of St. John Chrysostom on early
martyrs and two letters on the veneration of relics: one by St. John
Chrysostom and the other to him. A new addition to the Popular
Patristic Series. 280pp. Paper d$17.00
(TV35) THE TRUE VINE, ISSUE No. 35/36. This double issue
contains excellent articles by Fr. Panagiotes Carras on "The Making of
Christian Emperor: St. Constantine the Great" and "The Filioque: A
Reply to the Agreed Statements of the North American Orthodox Catholic
Theological Consultation" by Fr. Michael Azkoul. Also included is the
Life of St. Stephen of Perm, and an excellent book review of "The
Truth" by Clark Carlton. Paper 124pp.e$12.00