Censers of Flesh and Bones

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I behold a strange, most glorious mystery: heaven- the cave, the cherubic throne-the Virgin, the manger-the place where Christ lay. The uncontained God whom we magnify in song”.

In a manger of love our Jesus was born, and in a cave he chose to visit our humanity.

By his descending, the Lord experienced all our weaknesses except for the sin. He did not chose the scepters or the sofas of the rich in order to preach the salvation, but the womb of a Virgin. He put us on so that we could put Him on. He dwelt in a cave so we may become citizens of Heavens. Jesus came looking for the humanity that was wounded with Adam and strayed with Eve. His incarnation reminds us of dispensation. It is the stamp of the divine love that looks for censed souls, like Mary’s, that spread  Creator’s scent worldwide. This is the case of Virgin Mary, the censor that spread the light of God for the mankind.

Let us put ourselves, just once, and see how this girl fulfilled the will of God, and how She became an example for us in all our troubles, even 2000 years after the coming of our Lord.

Mary was not one of those earthly “mighties”. But She was a mighty in Her prayer. She was not of a high class, but a girl of a humble love Who obeyed God’s order. She did not complain thinking about Her reputation, and She was not ashamed of getting pregnant of the Holy Spirit. Mary, the Galilaean, did not complain of the distress that happened in those days, which  looks like the distress that takes place nowadays. On the Contrary, She was armored with God. She was not ashamed of Her Son’s Cross, but She accompanied Him to the Golgotha, and She cried, just like us, over the tyranny of the falsehood.

Mary is one of many, who see the nails of falsehood being beaten in truth’s body just like those nails which were beaten in Jesus’s hands. But Mary did not deny Her God the way how some of us do today seeing how darkness overwhelming the light. She did not ask: where is God? Cannot He watch the sorrow of my heart? But, She said: God is the strength of my heart. Surely, Mary is a human, just like us. And surely, we may cry just like Her. But the strength and the uniqueness of this Virgin is the fact that She did not let the sorrow to overcome the hope. She was not afraid of putting her hope in God. And we are called upon to behave the same way in these difficult days in which we pass as humans, community, country and the whole East.

We are called upon nowadays to be united, and to follow the example of Virgin Mary and all the disciples. Their unity was mixed with an undoubted hope in God Who had victory over death. They buried fear because of their unity and love. And we are called upon, as much as possible, to bury our afflictions by keeping the unity of souls and hearts regardless of the geographical distances. Antioch is those hearts that are tied to Jesus. Before these bounds egoism, races, cracks and disputed melt out in order to make Jesus shine on the front.

We, as the Christians of the East, are called upon to contemplate in Jesus Who did not incarnate in days better than ours. Because of His love we put on His name first in Antioch, and with the power of His Cross our ancestors lived on this land. We are on it and we come from it. We were born from its womb and we will be buried in it. We are staying here, and we will carry our cross following the example of our Lord. And to those who abduct our people and bishops we say: We are a part of this East. In it we live together with our brothers from all religions. We won’t spare an effort to remain in this land defending our history and existence.

We pray today for the peace in Syria, and for stability in Lebanon. We pray for the suffering East, for the bleeding Palestine. We pray for the homeless, for the displaced, for the lost, for the abducted and for the martyr. We pray to Virgin Mary to send peace to the souls, because it is the seed of peace on earth. We pray to protect all Her abducted children, amongst them the two bishops of Aleppo Youhanna Ibraheem and Boulos Yazigi. We pray to Her to be with our people everywhere bestowing humanity the mercy of the Child of peace and the father of mercies.

Oh Jesus, Who descended to us as a Child. Come and fill us with the abundance of your mercy, keep our children and parents. Come and stay in the cave of our souls and trim our thoughts with Your holy light. Oh Jesus, whose presence filled us with peace, bless our life. Calm with the power of Your silence every disorder, fear and turbulence. Teach us to chant together: “Glory to God in the highest, and on earth peace, good will toward men”.

 
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Appropriately, the most soul moving Christmas messages this year have been issued from the parts of our planet where Christians are most prosecuted!

 

 

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Pillars To Heaven: Stylites in the Levant

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CIS:E.445-1965

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St. Symeon Stylites

By Lord Alfred Tennyson

 

Altho’ I be the basest of mankind,

From scalp to sole one slough and crust of sin,

Unfit for earth, unfit for heaven, scarce meet

For troops of devils, mad with blasphemy,

I will not cease to grasp the hope I hold

Of saintdom, and to clamour, morn and sob,

Battering the gates of heaven with storms of prayer,

Have mercy, Lord, and take away my sin.

Let this avail, just, dreadful, mighty God,

This not be all in vain that thrice ten years,

Thrice multiplied by superhuman pangs,

In hungers and in thirsts, fevers and cold,

In coughs, aches, stitches, ulcerous throes and cramps,

A sign betwixt the meadow and the cloud,

Patient on this tall pillar I have borne

Rain, wind, frost, heat, hail, damp, and sleet, and snow…(1)

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Interview About Stylites (2)

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Qala’at Si’man. Ruins of the Basilica of St. Simeon the Elder, Deir Sim’an, Syria (3)

 

RTE: Lukas, will you describe your archeological work, and how you became interested in the stylites?

LUKAS: … My interest in monasticism in general has led me to a very particular interest in stylitism (stylos, in Greek, meaning “column”), the ascetics who stood on pillars. Although we often think of stylitism as a very unique and lonely calling, in its developed form it cannot be separated from monasticism. The stylite withdrew from the world, but in doing so in such a spectacular way, he attracted the world. And as soon as people began coming for advice or counsel, he needed dedicated friends or disciples to organize his life – to make sure he was protected, that he would be given the hours of silence he needed, and that the people coming to see him were taken care of.

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The stylite himself is generally seen as a Syrian-Mesopotamian phenomenon, a very severe attempt to follow Christ not only through self-mortification and fasting, but through standing on a tiny platform at the top of an exposed column or pillar – never coming down, and only rarely sitting or lying down. By exposing themselves to the harshest conditions any human can, they strove to be spiritually cleansed and to elevate their souls.

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What we know about the stylites comes from Greek and Syriac texts, some written when the stylites were still alive, and many of which relate the history of the most famous pillar saint, St. Simeon the Stylite (the Elder), who died in 459. Within twenty years after his death, the famous pilgrim- age sanctuary and later medieval fortress of Qal’at Si’man was built. As Christians, we would call it “The Martyrium of St. Simeon the Stylite.”

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St. Simeon the Elder is the prototype, he was the one who was imitated. Of his life we have very specific evidence in both Greek and Syriac sources, although it is the Syriac which give the best descriptions. They tell us that he was a very ascetic man, and that at a certain point in his life he joined a monastic community. At a very early stage, however, it became clear that he was much more rigorous than the other brothers and finally had to leave to pursue his calling.

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St. Simeon moved north of the mountain of Gebel Sheikh Barakat, to a village called Telanissos (now Deir Sim’an), at the foot of the mountain where his sanctuary was later built. (Gebel is “mountain” in Arabic, and it is now known as Gebel Sim’an.) The Syriac sources say that he lived a very basic life. We read of him taking a camel laden with goods up and down the road, and that wherever he went people were impressed by this humble, modest man. At a certain point he decided to go up the mountain to expose himself to the harshness of the wilderness.

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Don’t forget, we are in northern Syria where winters may be very, very cold and summers extremely hot with strong winds. Simeon was very aware that this place was exposed to harsh weather conditions year round. However, it is also a very beautiful place, with a 270o view in several direc- tions, and not far from the village and the Roman road. If you take the old north-south Roman road from Cyrrhus, forty or fifty kilometers north, down towards Telanissos (now Deir Sim’an) to the junction that links you to Antioch in the west, you’ve passed between Telanissos and Gebel Sim’an.

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So, we know that he was here not far from the main road, that he stood on the column without a break, summer and winter, for almost fifty years; that he was famous for his asceticism, for his suffering endurance, but also for the very social role he played in giving advice and counsel to the local population, to those who passed on the roads, to distant nomadic Arab tribes that came for his judgement and help, and even to the Byzantine emperor. We know he was constantly asked for personal, moral, and even legal advice (and this is important because legal matters in those days were very linked to religion, as in modern Islam.) So, St. Simeon was a man for everyone and everything.

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But he soon found himself in the dilemma of having withdrawn from the world, but now being too close to the world. Pilgrims, as we know from the sources, came from far and wide. They came from all over the Mediterranean: by boat to Antioch, then crossing the rough country to Simeon’s column. They came from Seleukia, from Asia Minor, from the Arabian peninsula, from Europe. As time went on, he decided to add anoth- er ten cubits to his column, and then another, until finally according to the Syriac text, he was standing at a height of forty cubits. (40 cubits = 60 feet or 18 meters)

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RTE: I remember from his Life that he didn’t begin with a pillar – perhaps he had gone up the mountain simply because it was isolated and he knew that other people couldn’t conveniently live there. But the moment they understood that he was a holy man they came anyway, as people do, until the crowds were trying to touch him, to grab pieces of his clothing. I’ve wondered if perhaps he had even taken a vow to remain there and the pillar was simply a necessary measure to get out of their reach.

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LUKAS: Yes. I think it was the universal dilemma of an isolated holy man. Once you are holy you often become known and can’t avoid people seeking bless- ings. The holy man is like a magnet. But permanent exposure to the world puts your monastic ideals at risk because you don’t have the time of reclusion, of absolute silence, of being alone with God. So, adding to the column’s height was perhaps an attempt to maintain his original ideal of a life of prayer.

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RTE: Also, the noise of a constant crowd – in St. Simeon’s case it was not a handful, but hundreds of people a day from different countries with horses, pack animals, campfires. Some stayed for weeks. It must have been overwhelming.

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(1) For the full poem go to http://www.online-literature.com/tennyson/728/

(2) For the full two-day traveling interview through the Syrian desert, where Lukas’ command of archeological detail and his fascinating insights (both Christian and academic) into the daily lives of these great ascetics make the era come alive, its saints immediate, and their presence inescapable, go to http://www.roadtoemmaus.net/back_issue_articles/RTE_22/PILLARS_OF_HEAVEN.pdf

(3) The church of Saint Simeon Stylites dates back to the 5th century. The United Nations Educational, Scientific and Cultural Organization (UNESCO) designated it a World Heritage Site in 2011.

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* Austrian archeologist Lukas Schrachner’s extensive fieldwork centers on early Christian monasteries and stylite sites in Turkey, Syria, Lebanon, Jordan, and Egypt. The Levant in the present context is the region occupied by Palestine, Trans-Jordan, Lebanon, Syria and south-eastern Turkey.

 

Bending in the Archer’s Hand

Poetry, Theology, Videos: Orthodox Worship, Conception and the Personhood of the Unborn 

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Your children are not your children.
They are the sons and daughters of Life’s longing for itself.
They come through you but not from you,
And though they are with you yet they belong not to you.

You may give them your love but not your thoughts,
For they have their own thoughts.
You may house their bodies but not their souls,
For their souls dwell in the house of tomorrow,
which you cannot visit, not even in your dreams.
You may strive to be like them,
but seek not to make them like you.
For life goes not backward nor tarries with yesterday.

You are the bows from which your children
as living arrows are sent forth.
The archer sees the mark upon the path of the infinite,
and He bends you with His might
that His arrows may go swift and far.
Let your bending in the archer’s hand be for gladness;
For even as He loves the arrow that flies,
so He loves also the bow that is stable.

Kahlil Gibran – The Prophet

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“Before I formed you in the womb I knew you” Jeremiah 1:5

“Your eyes saw my unformed substance” Psalm 139:16

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Orthodox Worship, Conception and the Personhood of the Unborn 

“If we turn to the Festal cycle, the consciousness of the personhood of the unborn is strikingly manifest especially in three important Feasts: The first is the Feast of the Conception of John the Baptist (September 23) in which we sing: “Rejoice, O barren one, who had not given birth; for behold you have clearly conceived the one who was about to illuminate the whole universe, blighted by blindness. Shout in joy, O Zacharias, crying in favor; truly the one to be born is a prophet of the High!” John the Baptist existed as a human being and a part of God’s plan of salvation from the moment of his conception.

The second is the Conception of the Theotokos (December 9). Here the vesperal hymn proclaims: “Behold the promises of the Prophets are realized for the  Holy Mountain is planted in the womb, the Divine Ladder is set up, the great Throne of the King is ready, the place for the passage of the Lord is prepared . . .” It is notable that both Elizabeth and Anna were advanced in years and barren. Thus they were considered “cursed” in the Jewish tradition where children were a sign of God’s blessing. (Consider that mind-set with our own of today and how God’s Plan is being affected by the hundreds of millions who will never participate in it.)

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The quintessential Feast illustrating the Church’s belief of the importance of human beings from the moment of conception is the Annunciation (March 25) which is so important that a Divine Liturgy must be served even when it falls on Great and Holy Friday! The Annunciation Troparion makes a most profound statement:

“Today is the beginning of our salvation, the revelation of the eternal mystery! The Son of God becomes the Son of the Virgin as Gabriel announces the coming of grace…” 

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  This is a far cry from the “pro-choice” rhetoric of “Who knows when life begins?” or the degradation of the unborn by calling him a “blob of tissue” and a “product of conception.”

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Can any Christian seriously propose that Jesus Christ was ever a “blob” or an appendage of the Theotokos’s body?

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At the Great Compline the hymnography makes this astonishing claim: “…O marvel! God has come among men; He who cannot be contained in a womb; the timeless One enters time…For God empties Himself, takes flesh, and is fashioned as a creature, when the angel tells the pure Virgin of her conception…” This is not sung at the feast of our Lord’s Nativity but at His conception!!! Such concepts as “viability” and “quickening” are utterly withoutmeaning and irrelevant.

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Scripture and the Unborn 

In the New Testament, consciousness of the personhood of the unborn is clearly manifested. The same word – brephos – is used for the child in the womb as out of the womb unlike modern medical and scientific distinctions of “zygote,” “embryo,” “fetus“ etc. used to differentiate among the stages of pre-natal life. The Latin word “fetus” simply means “little one” and was never intended as a means of denying humanity to the child dwelling in his mother’s womb. A similar pattern of language occurs in the Old Testament as in the book of Job 3:16 in which he refers to: “Infants [gohlal] which never saw the light.” 

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In Luke 1:41 we find another astonishing image of the scriptural consciousness of the personhood of the unborn: “And when Elizabeth heard the greeting of Mary, the babe leaped in her womb” Here, the unborn John the Baptist recognizes and rejoices at the unborn Messiah – a “fetus” greeting a “fetus.” This is not just a “literary device” as some would insist. It illustrates the narrator’s consciousness of the already existing personality – and Divine calling – of an unborn human being. We do celebrate the birth of John the Baptist, the Theotokos, and the Lord Jesus Himself, but we also celebrate their conception – their entry into time and the physical world – the “fulness of time” as it is called by St. Paul.

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A more profound point to this all is that these feasts, especially the Annunciation, point to the Incarnation. By Jesus Christ taking on our humanity from the moment of conception, existing in the pre-natal condition in the womb of the Theotokos, experiencing birth, living through infancy to adulthood, and finally physical death, God sanctified every moment of human existence – from conception to death.

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There is more to this – God also completely identifies with us in our fallen suffering nature, and by dying for us on the cross, He expresses His solidarity with us: whether we are a zygote, embryo, fetus, infant, child, adolescent, adult, or elderly: human existence is a continuum from conception, and – yes – beyond death to life eternal in the Lord! Read the rest of the article at “Abortion: An Orthodox Christian Perspective on the Sanctity of Human Life” by Rev. Deacon John Protopapas at https://orthodoxword.wordpress.com/2011/01/29/abortion-an-orthodox-christian-perspective-on-the-sanctity-of-human-life/

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“Science Does TOO Know When “Human Life” Begins”. Read more at http://www.nationalreview.com/human-exceptionalism

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Watch a disturbing undercover investigative video by Live Action, “What is Human?”, which  probes America’s late-term abortion industry, and reveals chilling admissions from abortionists on the humanity of children in the womb, at https://www.lifesitenews.com/pulse/this-viral-video-is-changing-countless-minds-about-abortion

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Watch a very disturbing undercover video which catches planned parenthood selling “uterine contents” (ie. one unborn baby plus placenta and amniotic fluid –> aborted baby body parts), while casually sipping wine and eating salad at a ‘business’ lunch: http://www.pravoslavie.ru/english/80682.htm

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Watch a new, shocking video: Planned Parenthood abortionist–between sips- jokes about harvesting baby’s brains, getting ‘intact’ head at https://www.lifesitenews.com/news/tearing-off-a-babys-head-intact-is-something-to-strive-for-planned-parentho 

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“Hooverized” is a California High School Expression for an abortion

As for “Reproductive Justice”,  there is absolutely nothing ‘just’ about abortion!

Check more Pro-Choice Euphemisms at http://gerardnadal.com/2010/05/31/how-many-pro-choice-euphemisms-can-you-list/

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Abortion: An Orthodox Christian Perspective on the Sanctity of Human Life 

 

Reflection:

Each human being is unique creation of God. Each one of us has never been before and will never be again – throughout all eternity each human being who is, has, and will be conceived is unique.

  

By Rev. Deacon John Protopapas, Executive Director,Orthodox Christians for Life 

 

Overview

  The Orthodox Church regards abortion as premeditated murder. As such, She strongly opposes it because God demands the protection of all innocent human life, including that of the unborn child. The humanity (personhood) of that child exists from conception, a scientific fact that has always been recognized and unquestioned in Orthodox theology from the very beginning. Indeed, conception and not birth is the moment of the union of soul and body.

  The Early Church – of which the Orthodox Church is a…

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