“I know how weak and puny my soul is. I know the magnitude of this ministry and the great difficulty of the work. More stormy billows vex the soul of the priest than the gales that trouble the sea.” (St. John Chrysostom, On the Priesthood)
At the end of the 4th Century, over 1600 years ago, a not-yet-ordained St. John Chrysostom was engaging with the deeply personal question of whether to move forward in answering a call to the priesthood. Many of his insights into the challenges of ordained ministry are no less relevant for 21st century Eastern Orthodoxy in America as they were for the Church of 4th and 5th century Antioch. Priests of the Eastern Orthodox Church are precious and unique members of the Body of Christ, with roles and expectations that place them at the center of the spiritual lives of the people and communities they have been called to serve. The challenges that they and their families face in carrying out their sacred work in an increasingly secular culture cannot be underestimated, something which both ancient patristic wisdom and modern social science affirm.
In a moment of unprecedented closings and cancellations, how should the Orthodox Church and her members faithfully navigate the risks and complexities of the COVID-19 pandemic? For many Orthodox jurisdictions and individuals, the pandemic is an opportunity to show a panicked world the extraordinary steadiness of the Orthodox faith and of those who uphold it. One of the ways of doing this is by continuing to hold services as we always do, kissing icons and receiving the Eucharist with a common spoon as we always do. The recent directive of the Greek Orthodox Archdiocese asking parishioners to venerate icons by bowing before them without touching one’s mouth to them (much as we temporarily refrain from kissing those in the flesh whom we love not only if they’re ill but if we are, or have reason to be concerned we could be) has been received by many Orthodox Christians both within the GOA and outside it as an egregious accommodation to the spirit of fear abroad in the world. In the blogosphere and elsewhere there is indeed much talk of how we are people of faith and not of fear.
In the last segment, we examined the manuscript tradition that addressed the established practices of the churching rite within the Byzantine liturgical tradition. I now proceed to make my own suggestions for a uniform practice that is theologically sensible and pastorally sensitive.
Theological Reflection and Practical Recommendations
In accordance with the Church’s theological stance as expressed by Symeon, and as Foundoulēs rightly affirms, all human life is sacred and worthy to be offered as a gift to God. In fact, an examination of the three pre-baptismal rites of the Church (First Day, Eighth Day, Fortieth Day) are replete with references to the praise of God for the gift of new life that has entered the world. All of humanity, represented by Adam and Eve, is redeemable and deserving of salvation. Continue reading →
The pre-baptismal rite of the forty-day churching of infants has raised manifold questions with regard to the manner of its execution by clergy. Supplementing such quandaries are issues regarding the gender of infants, the need to reassess and modify the language of certain prayers, and to include the father into the rite in such a manner that the focus becomes not simply the “forgiveness” and reincorporation into communion of the mother but the sanctification and celebration of the whole family in the fulfillment of the will of God.
In this segment, I shall base my responses on the evidence found within the manuscript tradition of the Church, likewise analyzing the historical shift into the variegated practices we witness today. In the final installment, I shall proceed to make my own suggestions for a uniform practice that is theologically sensible and pastorally sensitive. Continue reading →