One afternoon last week, a wave of profound sadness came over me, prompted by a video I had viewed. A fairly new documentary on the Church of the Holy Sepulchre, also known as the Church of the Resurrection (or Anastasis), was released to me and fellow scholars as part of a webinar panel discussion on this holiest of Christian sites and the strong claims made to it by the six major Christian denominations.
While much of the footage I have seen before in other documentaries and many of the problems and challenges I was already familiar with, the film did its utmost to reinforce them, and did so even more intensely when placed against the backdrop of the current Coronavirus pandemic. I will explain.
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 →
In accordance with Orthodox Christian scriptural and patristic tradition, fasting finds its origins in the divine commandment given in paradise (Gen 2.16-17; St. Basil, On Fasting 1.3; PG 31.168A), where man is invited to honor his relationship with God by obedience. One sees God thereby as the benevolent Source of all goodness (Mt 4.4) and humanity as the beneficiary of His benevolence. While typically referenced within the context of partial or complete abstinence from food and drink, its interior principle focuses on a dynamic interface between harnessing instinctive behavior and living the precepts of the Gospel. In other words, fasting seeks to assist us in reprioritizing our allegiances from an addictive dependence upon worldly goods to an intimate relationship with God and neighbor. Continue Reading…