Orthodixie

The Feast of the Annunciation & the Veneration of the Cross

This year the two feasts coincide: Wednesday of the Fourth Week of Lent, the Week of the Cross, is March 25th, the Annunciation. In her wisdom, the Church calls for the Holy Cross to be placed on an analogion in the center of the nave throughout this middle week of Lent so that we, who are likely at this point to be fatigued by fasting and in danger of faltering, may be encouraged and strengthened in our resolve to keep the Fast.

This year, for the single day of the Annunciation, the icon of this Great Feast will also be set out on an analogion …

What a remarkable combination! In the icon we see the Angel Gabriel announcing to Mary the unbelievable good news that God has chosen to enter His world and become one of us through her; and right next to this icon we see the Cross, the instrument of torture and death by means of which the world killed this very Man.

The icon tells us the astonishing truth that the Creator of the Universe cares about us, and more than that, loves us! And simultaneously the Cross tells us the even more astonishing truth that He loves us so much as to willingly die a brutal death for us- because that is what it takes for us to inherit life. In the Tradition of the Church the connection between these two- the Annunciation and the Crucifixion- has long been the subject of deep reflection and mystical contemplation.

In the hymnography of the Church there is a large category of stichera and troparia to the Mother of God standing at the foot of the Cross; stavrotheotokia they are called. They turn up in the daily services on Wednesdays and Fridays throughout the year. If one opens the Matins service appointed exactly for this midde day of Lent, one will find this Stavrotheotokion:

The all-holy Virgin Mother of God the Word cried weeping and lamenting: “Such are the good tidings of joy that Gabriel brought me. Go forth then, Child, to fulfil the secret counsel of the divine plan of salvation.”

Mother Victoria, Abbess – St. Barbara Orthodox Monastery

Taken from Fr Josiah’s Blog.

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Feverishly working toward completion of a manuscript, cleaning out old files, I came across the following interview which originally aired on Ancient Faith Radio:

“I’ve just been informed that our special guest today, Dr Barsanuphius Indadark has just arrived: Dr Indadark! Pleasure to see you, come on in … have a seat.”

Woof! Woof!

“Oh! I see you’ve brought along your dog!”

Woof!

“Dr Indadark? Hold on a sec … what’s that?”

My secretary has just informed me that Dr Indadark can’t hear a word I’m saying … because he’s deaf!

“Are you serious? He can’t hear me? Well, that’s just great! You scheduled a radio interview with a man who can’t communicate! What? Hang on …”

[He’s making some sort of signs here.]

“What?”

[Sigh.]

“Dr Indadark, they say, is fluent in Sign Language. Oh my … I don’t “speak” sign language! Arrrrrrrrrgh! Forgive me, dear listeners, I shouldn’t get so upset. It’s just that, well, I feel a bit handicapped for this interview. Oh wait … he’s making some more hand motions … Does anyone around here understand Sign Language?”

Sigh.

“Oh great … what did he say?”

“Unh-huh … unh-huh. Oh sure! The book! — Ladies and Gentlemen, forgive me, in my angry outburst I’d forgotten that our special guest, noted theologian Dr Barsanuphios Indadark brought along his new book. So, without further ado, especially since I can’t communicate with him …”

WOOF WOOF!

“I can at least read to you excerpts from his new book entitled … entitled … Oh for goodness sake! Y’all? Hello! This book is written in Braille! BRAILLE! I can’t … Arrgggh!”

WooF WooF!

Oh, wait … Dr Indadark is scribbling a note here: “Now … You …. Know … How … We … Feel.”

Hmmm.

“Well, he does have a point … I mean, if we speak in a language that people don’t understand, it is hard to communicate …”

Bwwwwwwwwwuuuuuuuuuuuuuuuuuuummmmmmmmmm …

Uh-uh! The power just went out. It’s pitch black here at the Orthodixie studios. I can’t see a thing!

“Hello?! Dr Indadark!”

(Oh great, he can’t hear me.)

WOOF WOOF

I don’t even know his dog’s name …

Nice doggie; you’re a good boy …

WOOF!

And do you know what happened next? It was amazing. Though the studio was totally pitch black and I couldn’t see a thing, that dog grabbed my sleeve with his teeth and led my hand to the arm of Dr Indadark who, being blind, was – of course – accustomed to the dark and, thanks to him and the dog, we walked out of that dark studio into the light of day.

As soon as we got outside, that dog ran off to play and Dr Barsanuphios Indadark, in a clear voice, said: “Ah! Fresh Air!”

I said, “You can talk?!”

“Of course I can talk,” he said. “Why are you so shocked?”

“Well,” I said, “because you were using Sign Language in the studio and your book is written in Braille!”

That’s when he said, “No biggie. I speak three languages. You know what you call someone who speaks two languages?”

“Uh,” I said, “bilingual?”

“What do you call someone who speaks three languages?”

“Trilingual?”

Then he said, “You know what you call someone who speaks only one language?

— American!”

Ha!

(He did have a point there.)

Then, much to my surprise, he removed the dark glasses and could apparently see me as clearly as I could him.

“What the …?”

He said, “You know, the language of the Church is the language of love. As St Paul says, if we don’t have love we’re just making noise (regardless of the language we use). Some churches use the language of their native land as if it were a badge of honor – as if the church is somehow more special if there’s a whole bunch of foreign words found in their praises …

In my opinion this is not much different than those Protestant bodies placing great stock in glossilalia – speaking in tongues. St Paul said to just plain cut it out unless you also had an interpreter.

Then again, this is a diverse nation, America, sorely in need of the True Faith of Orthodoxy. It seems a shame to spread the Word in only one tongue. We should use all talents at our disposal; yes, even Sign Language and Braille.

But, come to think of it, the King’s English will do – even if it’s spiced up with smatterings of Greek, Slavonic, or Arabic. It ain’t gon’ hurt nobody.”

That’s when I said, “It ain’t gon’ hurt nobody? Why, Dr Indadark, where did you learn to speak like that?”

He said, “You think you’re the only one ever been to the South?”

And with that, he walked off, whistling Dixie, calling after his Dog, (that’s when I learned the dog’s name) — good grief: “Sherman!”

Funny thing is, Dr Indadark made a lot of sense. Come to think of it: smiles, laughter, tears, hugs, pats on the back, and approving nods — these — and more, are the same in any language. Even dogs and babies seem to communicate – with love!

The Apostle Paul writes …

Now I want you all to speak in tongues, but even more to prophesy. He who prophesies is greater than he who speaks in tongues, unless some one interprets, so that the church may be edified.

Now, brethren, if I come to you speaking in tongues, how shall I benefit you unless I bring you some revelation or knowledge or prophecy or teaching?

I thank God that I speak in tongues more than you all;

In the law it is written, “By men of strange tongues and by the lips of foreigners will I speak to this people, and even then they will not listen to me, says the Lord.”

Thus, tongues are a sign not for believers but for unbelievers, while prophecy is not for unbelievers but for believers.

If, therefore, the whole church assembles and all speak in tongues, and outsiders or unbelievers enter, will they not say that you are mad?

So, my brethren, earnestly desire to prophesy, and do not forbid speaking in tongues …

That’s St Paul in One Corinthians, Chapter 14. You might wanna read it again, through Orthodox glasses (especially those of you who are frustrated that your local church worships in a “foreign language”).

But, over and above these, is the greatest language of all – the one even babies and dogs know instinctively: Love.

LOVE.

Again, St Paul: “If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal.”

Look, there are books and bulletins, classes and weekly repetition to help us understand the Liturgy – no matter the language!

But, lacking love, even being spoon fed in our Native Tongue will not overcome our great loss.

Whatever our language skills – three tongues, two tongues, or the favorite among Anglo Americans – ONE; without love, it’s all just noisy gibberish anyway.

Tongues won’t save you.

Love will.

Halleluiah!

For Ancient Faith Radio, this is the Abouna Yosef Ossalossa – er, I mean, Fr Joseph Huneycutt.

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Chicago is a big town with lots of churches and it’s a virtual Baskin-Robbins of Orthodoxy! They have 21 Greek parishes, not to mention the Russians, Arabs, and Serbs.

Be that as it may, I couldn’t believe my eyes when, traveling there recently, riding down the road on the way to a Lenten Retreat, I thought I saw a billboard saying:

O.U.C.H. – Orthodox Urgent Care Hospital … Your complete health recovery center for those little accidents which happen in the one big Church.

I asked my driver, Nick Avramopolis, if we could stop in there for a look-see.

“Where?” he asked.

I said, “I thought I saw a billboard advertising an Orthodox Urgent Care Hospital.”

“Hmmm,” he said, “Oh yeah, it’s a pretty big place. We’ll try to squeeze it in on the way back to the airport.”

As we drove around, trying to find a place to park at a local restaurant, Nick asked if I’d heard about the shocking story coming out of Pennsyltucky, Louisiana and the Parish of St George.

I had not; so, he said: “The new priest there, Fr Bill Genatitokosopolasiski caused quite a stir recently when he instituted unheard of changes in the liturgical and communal life of the parish.”

First there was the collection of all cell phones, iPhones, pagers, and other electronic gadgets from people as they were entering the church …

The Orthodixie Podcast on Ancient Faith Radio.

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I’m currently hastening toward a deadline on a new book and cleaning out old files. In the process, I came across the following portion of a podcast script from September 2008.

Religion as Baseball

Calvinists believe the game is fixed.

Lutherans believe they can’t win, but trust the Scorekeeper.

Quakers won’t swing.

Unitarians can catch anything.

Amish walk a lot.

Pagans sacrifice.

Jehovah’s Witnesses are thrown out often.

Televangelists get caught stealing.

Episcopalians pass the plate.

Evangelicals make effective pitches.

Fundamentalists balk.

Adventists have a seventh-inning stretch.

Atheists refuse to have an Umpire.

Baptists want to play hardball.

Premillenialists expect the game to be called soon on account of darkness.

The Pope claims never to have committed an error.

Those came from an email sent to me by a Roman Catholic friend.

So I made up one for the Orthodox:

The Orthodox claim their rules are older, but no one can agree on the date of the game … (the size of the bases, whether to have bleachers, beer on fasting days, the number of strikes, the length of the games, color of uniforms, how many teams are in the league … ) etc.

Back in 1992, just before graduating seminary, I was serving as Seminarian at a wonderful parish, Grace Episcopal Church, Sheboygan, Wisconsin, under Fr Andrew Sloane. Part of my duties was teaching Junior High Sunday school,populated by a very bright group of young kids.

As my days as a seminarian were numbered, Fr Sloane had hired a replacement and was touring him around to the various classrooms one Sunday to introduce him.

When I heard of this, I quickly said: “Okay guys, here’s what we’re going to do, we’re going to play a trick on the new guy, Douglas.”

I then chose three of the brightest pupils and asked them to ask some hard questions of the new seminarian. I told one gal some details about the controversy around the Filioque Clause and its role in the Great Schism …

To another, I imparted data on the Roman Catholic understanding of Transubstantiation and Martin Luther’s belief in Consubstantiation …

Finally, another Junior High kid got a quick lesson on the nature of the Holy Trinity and a fancy word — hypostasis.

We rehearsed these scenarios for about 15 minutes before there came a knock at the classroom door and in walked Fr Sloane and the new seminarian, Douglas.

After the introductions, Fr Sloane asked if the class had any questions for Douglas.

Just as rehearsed, and with a totally straight face (I love Jr High kids) Courtney raised her hand and said, “The introduction of the Latin phrase, Filioque (and the Son), into the Creed was one of the major issues that split the Church — East and West — in the 11th century. What is your take on the Filioque?”

So, off he went! The new seminarian did his darndest to answer her query.

After an appropriate pause, one wherein I noticed the Rector was glaring at me, Michelle raised her hand, saying: “I have a question. We’ve been talking a lot about the nature of the Holy Trinity. In the Eastern Church, they use words such as hypostasis and hypostatic union in describing the Trinity. Could you explain these terms for us?”

At the point, Fr Sloane made a guffawing sound and looked at me, but the new seminarian plowed ahead, venturing where angels fear to tread and, shooting from the hip, did a fairly good job of clarifying the nature of the Trinity and defining terms.

Then came the kicker. Lisa raised her hand: “I have a question. The Roman Catholic Church believes in the Transubstantiation of the gifts of bread and wine in the Eucharist. Martin Luther’s teaching was different: Consubstantiation. How do these teachings differ and what are your beliefs?”

Fr Sloane reacted: “What is going on here? What on earth are you teaching these kids!?”

They couldn’t hold it any longer; everyone burst out laughing and our plot was revealed.

Ah … alas … seminary.

Just before entering seminary, my wife’s sister was telling us about teaching a Roman Catholic Sunday School class of 5 year olds. One day, one of the children asked: “Can Jesus outrun an airplane?”

Ha!

I carried that cute snippet with me into a conversation sitting around the breakfast table in the seminary’s refectory one day with a bunch of upperclassmen.

I said, “My wife’s sister was telling us about teaching a Roman Catholic Sunday School class of 5 year olds. One day, one of the children asked: ‘Can Jesus outrun an airplane?’”

None of them even smiled. Someone asked, “What airline?”

I said, “What …?”

A chorus of voices repeated: “What airline?”

I said, “You’re kidding, right?”

They said, “You obviously haven’t had Dr Griffith’s Theology 2 class.”

Weird.

But that was back in B.O. (before Orthodoxy)

But, Orthodoxy don’t make things any easier …

Which begs the question: Why does Orthodox Christianity seem so hard?

On second thought, that’s probably a Convert Question.

I mean, a native Russian, Syrian or Greek can just explain their so-called Faith Tradition by their culture … and move on.

Well, kinda.

When I asked my wife: “What’s the hardest struggle for Converts?”
She said, “Trying to convert the Cradles!”

She was, of course, kidding … uh, kinda.

I mean, the great temptation for all of us is to work out our OWN salvation. (You can wear yourself out trying to convert others.)

Unlike so-called Cradle (or ethnic) Orthodox Christians, American Converts can have a harder row to hoe — often spouting doctrinal differences compared with other Christians. Or, much like the Junior High Sunday School prank, minoring in the majors.

In a way, it all boils down to this: When someone asks you how Orthodoxy is different than their own brand of Christianity, just say: “Oh, Orthodoxy’s a lot harder than whatever it is you do.”

Heh heh.

What? You gave up potato chips for Lent?
Try Meat, Dairy, Wine & Oil!

Your church service lasts 50 minutes?
We go for over 2 hours!

Oh yeah, so you’ve had trouble reading the whole Bible?
Well you oughta see ours — it’s even longer!

You fasted 3 days to fit into your wedding dress?
We fasted 50 days just to eat a red egg!

Well, you get the picture.

But, face it, that’s not the face we should present to the world around us — even to other Christians!

I am blessed to be the beneficiary of an old book given me by a former parishioner, entitled: The Most Useful KNOWLEDGE for the Orthodox Russian-American Young People, by Very Rev’d Peter G. Kohanik, 1932-1934.

Cracking the pages of this book is like opening a time capsule long buried. I’ll close with this little piece called:

The Value of Little Things

If we wish to make life beautiful and successful we must give attention to what the world calls little things. Jesus taught that: “He that is faithful in that which is least is faithful also in much.” It seems a small matter to give a cup of cold water in the name of Christ, but whosoever is faithful in things so small, will be ready to meet the demands of duty when the trial is great. We cannot all be philanthropists, but he who would give thousands to the cause of Christ must be willing to give such as he has, be it ever so little.

On one occasion Jesus said, “For unto whomsoever much is given, of him shall be much required.” If you can give but one day of the week to the Lord’s service — give it. If you can only give one dime — give it. If you can only say one prayer — say it.

“A word spoken in due season, how good is it!” (Prov. 15:23). One word, if the right word, and spoken at the right time, may make a life brighter, a burden lighter — may change the entire destiny of a soul. The little words of kindness, little acts of self-denial, little moments of diligence, a careful watch against little sins, a grateful use of little blessings, a diligent cultivation of little talents — these might make a person great in the sight of God.

The close observation of little things is the secret of all true success in every pursuit in life.

What is smaller than a drop of water? Think of the many drops of water that go to make the oceans from which the islands rise.

We cannot all of us do big things. We cannot all of us be big people. Only one out of every thousand, perhaps, rise very far above the average; and yet that one, when you stop to think it out, is lifted to his place by the number of little fine things that have become welded together, as drops of water are joined together to make an ocean.

Take care of the little things that come into your daily life. Do not neglect to do the little, kind things that may, at the moment, seem so unimportant. Keep from the little unkind things that may seem almost equally unimportant. It is by paying attention to the little things, those that you do and those that you leave undone, that you become a truly big person, with a big soul.

In the Christian life there are many duties which sometimes appear insignificant, but whose faithful performance brings great reward; and their neglect — untold loss.

The human body is made up of many members, great and small. Each one has its work to do, and each is needed. The foot cannot say: “I can do without the eye,” merely because the eye is a small member. The Church of Christ is likened to the human body in that it is made up of many members, of every nation, tongue and people. The same cleansing stream makes us one, but some have seemed to do more than others. For instance, Solomon built a house for the Lord, the prophets and apostles gave us the Bible, the martyrs sealed their faith with their blood. But may we, the lesser members, not underestimate the value of the faithful performance of the little duties God requires of us.

* * *

Doing those little things makes salvation a whole lot easier.

(Or, so I hear.)

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The following reply was sent, a few years back, to a frustrated Orthodox Christian who had written me with thoughts of leaving the Orthodox Church. I found this while looking through some old files. I post it here for the sake of others who may find themselves in a spiritual funk. Forgive me.

Dear XXX,

First off, please forgive the delay in my reply. I have nothing but excuses, save fear of failing you in my answer.

I was once in a similar state as you now find yourself. I got to the point where, though I found comfort in praying the services and serving as pastor, I hated everything “Orthodox”. A magazine would arrive with a picture of a priest in vestments — a service, baptism, or some such — and I would look at the picture with loathing and cast it aside in anger. It usually found its way to the back of the bathroom toilet. Then I’d have a visceral reaction every time I saw it.

I hated all things that looked and smacked of “Orthodoxy” — all the while trying to lead a small community. It was awful.

I won’t go into the details of how I got to that point, but (forgive me here, please) I remember walking into the church early one morning and cursing myself before all the saints portrayed on the icons. It was a horrible two years.

That said, it was years ago, here I am … still.

Back in 2006, I was hearing confessions at St George, Houston, during one of the Presanctified Liturgies. The church was dark and full, lots of confessions, the choir was singing beautifully. I wept.

It occurred to me that that very moment, when I felt close to God and heaven, would not have been possible if I had not held on during those terrible years. You might not be able to hear this in your current state but, really, it’s all — ALL OF IT — worth it.

During those years of struggle I tried everything — confession, counseling, crying, cussing, prostrations, Jesus Prayer, gossip — everything! What can I say? I’m a poor priest and a great sinner. But, like you, I truly believe that the Orthodox Church is the fullness of Christ in the world. Honestly, in hindsight, I thank God that I was ordained; else, in my weakness, I might surely have left the Church.

Now, years later, things are drastically different. Oh I’m still worthless if you scratch me hard enough. But I look back on those bad years in awe. My life, ministry and outlook are so much — so vastly — different now, through no feat of my own, save hanging in there.

Oh sure, there was God’s mercy, etc, yada, yada, yada. But, spoiled that I am, I expected that. Besides, some things sound trite when you’re in a funk. God is, after all, God; of that I had no doubt. Though unconscious of it, I had plenty of doubts about me.

What is remarkable is that I stayed. And that has made all the difference. The problem wasn’t the Church, Orthodoxy, or Mercy, you see. It was me.

I needed the Church.

I have added you to my poor prayers; I covet yours. (You’re welcome to vent this way if needed.)

With love in Christ,

Fr Joseph

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