This Sunday is the last day of collection for our Matthew 25 Lenten outreaches: Donations are being solicited for a Clothing Drive, with donations to go to the St. Vincent de Paul Society of State College, a Food Drive, with donations to go to the Food Bank of the State College Area, and a Gift Card Drive (e.g., Wal-Mart, Target) so temporarily homeless residents at Housing Transitions can purchase necessities. Thank you for your generosity.
Thank you to everyone who provided service and hospitality at yesterday’s Mission Vespers. Several generous volunteers baked desserts, prepared the meal, bought drinks, set up our Parish Hall, served our guests, and stayed to clean-up afterwards. Because we have several leftovers, Wednesday’s post-Presanctifed Liturgy dinner will not be “potluck” but instead will feature the leftover soup, coleslaw, drinks, and bread. If you wish to bring an item, please bring a small complementary side dish or dessert.
Many hands make light work! We will have an opportunity to prove this quotation true this Saturday from 9 a.m. to 12:30 p.m. when Holy Trinity holds its annual All-Parish Work Day to prepare and beautify our temple for Pascha. There will be a variety of tasks — both indoor and outdoor — for volunteers of all skill levels. A light lenten breakfast will be prepared courtesy of the Men’s Fellowship. See you Saturday!
YONKERS, NEW YORK – “Women Disciples of the Lord” is the theme for St. Vladimir’s Seminary’s annual summer conference to be held June 17-19. The gathering—which seeks to foster a creative, and inspiring encounter through lectures, panel discussions, and workshops—is especially for women, laity, and clergy interested in broadening lay vocations and ministries in the Church. Email email@example.com for more information.
by Konstantin Kucheryavyy
Saint John Climacus wrote that, when a person decides to [do] a good deed, the devil puts three pits before him/her. The first pit is external circumstances that prevent the deed from being done. The second pit is concerns about personal gains when doing the deed. Finally, the third pit is a feeling of vanity when/if the deed is done… Very often I [couldn’t] even jump over the first pit.
[I] suddenly realized… I am doing so little to help people from the town I currently live in. Of course, I might always say that [it is because] I am a foreigner in this town and this country, and helping people is not my primary concern. I will not be honest, though. Even when I lived in Russia, I was not doing much to help the people around me. Of course, I had an excuse for that too… For any other argument I [had] tons of other excuses readily available.
Up until recently I felt reluctant to publicly express my Orthodox beliefs. At first I thought it was because I felt uncomfortable just in the US because people here are generally unaware of Orthodoxy. But last summer, when I travelled home, it was the same story. I felt as if I was leaving two different lives: in one life I was attending church, participating in sacraments, praying every morning and evening, keeping fasts, etc.; in the other life I was sort of concealing my religion.
Even when I was planning to go to this mission trip, I kept telling people that I am going to travel to the Appalachian Mountains just for the sake of sightseeing. Possibly, I was afraid that people would think that I am a fanatic. I was afraid to be misunderstood. Or, maybe, I was ashamed. This duality of my life was causing discomfort inside of me. The discomfort was near to unbearable when
I was recalling Mark 8:38: “If anyone is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will be ashamed of them when He comes in His Father’s glory with the holy angels.” Still I could not do anything about it.
I believe that this trip helped me to overcome the fear of being misunderstood… Maybe one of the evening talks—which we were having every evening during the trip—contributed to that. I remember that at some point we were discussing problems we encountered during the day and how we were able to resolve them. The leitmotif of this discussion was the phrase “So what?”…
So, [if] I am afraid that people will not understand or share my religious views—as a matter of fact, a lot of people do not understand [or] share my religious views—so what!? There is nothing extraordinary about this fact. Christianity has been dealing with misunderstanding from the very beginning.
If magical things can happen to me, the Appalachian Mountains mission trip was one of them. Could I ever imagine a better beginning of Great Lent: Wonderful people around me, thrilling views of Appalachian Mountains, devoted prayer, thought provoking discuss-ions, and a lot of fun and fooling around?
I was unplugged from my normal routine with all its economic models, news reports, deadlines, and rush. I was unplugged only to touch reality. The feeling of the reality was so acute, that for long periods during the trip I was able to release all those pains, silly fears, and guilt of the past and the future. Maybe that is why it was so incredibly hard to get back to “normal” life upon returning…
Truly, it takes a long trip to start noticing obvious things in one’s backyard. Thank God right now nobody is trying to torture me for my beliefs. It is my love for Christ in people which should motivate me in my public expression of my beliefs. It should be my tiny mission to show people the right way.
- Arissa Victoria, baptized March 5, daughter of Gregory and Raquel Arampatzis, sponsored by Mark and LeeAnna Mokluk
- Rebecca Toroney, now in Chicago after receiving a Doctorate in Chemistry from PSU.
- $1,350 to IOCC for Japan relief; $690 for Housing Transitions and the Food Bank of the State College Area through “Soup-er Sunday”; $291 for foreign and domestic missionaries. Thank you!
TOHOKU, JAPAN – The magnitude 9.0 earthquake and resulting 30-foot tsunami that struck northeast Japan on March 11 ravaged an active Orthodox community here. One bishop, five priests, and two deacons serve an Orthodox population numbering more than 1,500 in this region. As of March 25, all but four parishioners have been accounted for including all of the clergy. According to the Eastern Japan Diocese, five Orthodox reposed in the Lord from the tragedy. May their memories be eternal!
Of the five churches in the region that were located along the coast, miraculously all but one were spared: Two churches escaped damage from the tsunami, the waters stopping within meters of the temple; two other churches were flooded but experienced no structural damage. Only Annunci-ation Chapel in Yamada was completely destroyed.
International Orthodox Christian Charities (iocc) and the Orthodox Church in Japan continue to serve an estimated 10,000 to 15,000 people who have been displaced by the earthquake and tsunami in coastal areas that remain largely inaccessible because of the damage and lack of fuel.
by Dn. Alexander Cadman
We cannot escape technology. Handheld devices give us access to more information than can be contained in any library, social networks reinvent the world and how we interact… even the simplest automobile has more computer power than the system that guided men to the moon.
Earlier this semester during our weekly OCF dinner and discussions, we explored the effects of technology on this generation and its relation-ships, noting true friendship is based on self-sacrifice and suffering with our neighbor, sharing trials until death. The all-too sanitized glimpse we get into the lives of others from Facebook, though neither “Pandora’s Box” nor “Prometheus’ Gift,” can’t provide the saving bonds we long for. We all committed to sanctify it by praying through our friend lists and status updates, and giving thanks to God for the many connections He provides.
In the parish as a whole, we are discovering new ways to bless electronic resources, like the weekly This Week email (contact the Parish Office to subscribe) and “digital” bulletin (i.e., “HTOC-TV”), video conferencing at ministry meetings, and mobile scheduling (on Fr. John’s iPhone, no less!). In April we look forward to further enhancements, including a totally redesigned holytrinity-oca.org and the transmission of audio from the amvon and Choir into the Narthex.
by Fr. Patrick Reardon
Evidently there were several “final words” of Jesus on the cross, some recorded in Matthew and Mark, others in Luke and John. Only Luke narrates the conversation with the thief. Luke alone, likewise, records the two times Jesus cries out to God as Father: “Father forgive them for they know not what they do,” and “Father, into your hands I commend my spirit.” (Luke 23:34, 46).
John, an eyewitness to the Savior’s death, tells how the dying Jesus committed to him the future care of his mother (John 19:26-27).
As for Matthew and Mark, they both testify that “Jesus cried out again with a loud voice, and yielded up His spirit” (Matthew 27:50; cf. Mark 15:37), but neither author relates what the “loud voice” said. One justly conjectures that Matthew and Mark are alluding to Jesus’ final words as they are recorded in Luke and/or John.
Let us begin, then, with the “second to last” sentence of Jesus, as transmitted by Matthew and Mark, who cite it in the Aramaic/Hebrew mixture that apparently preserves Jesus’ very words: “‘Eli, Eli, lama sabachthani?’” that is, “‘My God, my God, why have You forsaken me?’” (Matt. 17:46; cf. Mark 15:34).
This anguished cry of the Savior has frequently been misunderstood in recent years. In particular, there has arisen the notion that God the Father actually did forsake His Son hanging on the Cross.
In fact, Jesus’ factual abandonment by his Father is sometimes understood to be the very price of salvation. Let me say that this theory presents—to say the least—a rather nasty picture of God.
Against this recent theory, the biblical evidence supports the councils of Ephesus and Chalcedon. For those who follow the doctrinal guidance of those councils, it was not possible for God the Father to forsake His Son in any real—factual—sense, because the Father and the Son are of “one being” (homoousios). The godhead is indivisible.
The message of Jesus’ cry, therefore, in no way suggests God’s actual abandonment of him. This prayer conveys, not an objective, reified condition of Jesus, but, rather, his human experience of distance from God. The abandonment was psychological, not ontological. God never abandons His friends and loyal servants—much less His Son. Nonetheless, it often happens that they feel abandoned… When Jesus expressed this painful experience in prayer, the opening line of Psalm 22 arose to his lips—”My God, my God, why have You forsaken me?”—He could hardly have prayed this unless He knew the Father was still “my God.”
In making this prayer his own, Jesus was not expressing a sentiment unique to himself. He was, rather, identifying himself with every human being who has ever felt himself to be at a great distance from God. Perhaps this prayer best expresses what we mean when we speak of “the days of his flesh” (Hebrews 5:7). It was in this deep sense of dereliction that we perceive that “the Word became flesh and dwelt amongst us” (John 1:14)…
[D]id Jesus go on to finish that psalm, silently? Christians have always suspected that this was the case. I wonder, however, if we should stop with Psalm 22. Indeed, why would we? Let us imagine, rather, that Jesus, as he was dying, continued praying the next several psalms after Psalm 22.
If he went on, quietly praying the subsequent psalms, Jesus’ next words were: “Adonai ro’i, lo’ ‘ehsar—”The Lord is my shepherd, I shall not want.” It is not difficult to think of Jesus going on with the other psalms in this sequence:
Lift up your heads, O you gates!
And be lifted up, you everlasting doors!
And the King of glory shall come in…
Show me Your ways, O Lord
Teach me Your paths….
The Lord is my light and my salvation
Whom shall I fear?
The Lord is the strength of my life
Of whom shall I be afraid?”
If Jesus did pray this short sequence of psalms, it took only a few minutes for him to reach Psalms 31:5, which Luke identifies as his final words on the cross: “Into Your hands I commend my spirit” (Luke 23:46).
When a person—crushed with grief—sins, then what benefit does he receive from this grief? The point is that the reason why we sin is because we are impatient and do not want to endure anything that goes against our will. However, God would never send us anything beyond our strength, just as the Apostle says: “God is faithful, Who will not allow you to be tempted beyond what you are able” (1 Cor. 10:13). But we do not have patience, do not want to endure even a little, do not attempt to accept everything with humility and therefore become overburdened. And the more we attempt to avoid these attacks, the more we suffer from them, get exhausted and are unable to rid ourselves of them. When a person endures temptation with patience and humility, it passes by without harming him. If he starts to be fainthearted, agitated and begins to blame others, then he will be burdened needlessly, inflicting upon himself even greater temptations without receiving any benefit.
— Abba Dorotheos of Gaza