THANKSGIVING AND PSALM 118

THANKSGIVING AND PSALM 118
Edited transcription of a sermon delivered extemporaneously by Rev. Fr. John-Brian Paprock on November 26, 2008 after Thanksgiving Prayers at Holy Transfiguration Chapel, Madison, Wisconsin

One of the scriptures appointed for Thanksgiving is Psalm 118. It’s an important Psalm for us to keep in mind about Thanksgiving and gratitude to God.

It begins, “O, give thanks to the Lord, for he is gracious, because his mercy endures forever.”

One of the things that we know about God just from that verse is that God is gracious. That means He is full of grace and that He has grace to give. We give thanks to Him for that, and for His mercy that is forever.. Why do we give thanks to Him? His mercy endures forever. In other words, we cannot do enough to earn His mercy. It’s going to continue. We give thanks to God all the time for His mercy.

Then the Psalmist writes, “Let Israel now confess that he is gracious and that his mercy endures forever. Let the house of Aaron now confess that his mercy endureth forever. Yea, let them now fear that the Lord confess that his mercy endures forever.” Everybody should be confessing this. “Confessing,” in this context, means to speak it out loud. Confession is supposed to be spoken out loud. So when you confess something, you’re speaking it out loud. It’s important that we do this once in a while. The psalm continues.

“I called upon the Lord in trouble and the Lord heard me.” So part of what we can be grateful for is that when we’re in trouble, we call upon God and He hears us.

“The Lord is on my side, I will not fear what man does to me. The Lord taketh my part with them that help me, therefore shall I see my desire upon my enemies.” In other words, we don’t have to worry about taking care of those people who are against us. God will take care of them.

“It is better to trust in the Lord than put any confidence in human kind.” This is an important thing for us to understand about being grateful at our Thanksgiving - that even when somebody gives us something or if we get something from somebody, it is actually because of God’s mercy that it’s available. Because without God’s mercy, with each of us after each other’s stuff, after each other’s belongings, each other’s prestige, each other’s pride, in other words, without God, without a better way of life, without a loving kindness that God gives to us inside our hearts, we cannot get that which is good from anywhere else. We will be fighting all the time. We will be at war. We will be at each other’s throats. We will want to have more. I want what you have. You want what I have. Then people start taking it. So it is obvious that any goodness that comes to us is part of God’s mercy. It has to be part of God’s mercy as it does not seem flow from us without divine intervention. So we’re grateful for everything that someone else gives us. Our proper response when somebody gives something to us is, “To God be thanks,” and “Oh, and thank you, too.” The primary source of all good is God.

And this Psalm goes further about this idea. It talks about enemies and how they attack, and then it says: “The Lord is my strength, and my song, and has become my salvation.” My strength is everything that I can do, every endurance that I endure, everything I’m able to do beyond what I think I’m capable of doing – that’s strength.

And what is “my song?” When do you sing? When can you sing? When you’re happy or when you’re trying to be elevated or when you’re emotional? So the Lord will become your strength and song, which is to say your voice in a way that communicates more than just the words or thoughts, but also emotions and even spiritual concerns. That is what our song is. “And has become my salvation,” that is become the way of my saving; in other words (salve being ointment), a way to heal me. The Lord has become a way that I endure, persevere; the way that I’m able to communicate spiritually beyond just thinking and emotions and also become the way that I heal.

“The voice of joy and help is in the dwellings of the righteous, the right hand of the Lord brings mighty things to pass.” So God does great things and the right hand of God has preeminence, which means that He is before anything that’s eminent. In other words, He’s on top of the principalities, He’s on top of the government, He’s on top – His arm can move greater than all of those together - the governments, economies, soft markets, jobs and all those things - so we rely on this greater force. “The right hand of God bringeth mighty things to pass.”

Then the Psalmist says this, “I shall not die, but live, and declare the works of the Lord.” So part of the reason we’re alive is to say, “This is the Lord’s doing.” The good stuff that’s happening is because of God. Without that good stuff, we would all just be miserable and suffering at each other’s expense. So we live to declare the works of God everywhere.

If we feel that we’ve had a hard time, we say, like the Psalmist, “The Lord has chastened and corrected me, but he has not given me over to death.” He’s given me a second chance. He’s given me another opportunity and for that I’m grateful. So regardless of whatever mistake I’ve made, I wake up and say, “Okay, now I can do something else. I’m grateful for that.”

“Open to me the gates of righteousness that I may go into them.” I say to God, like the Psalmist, “Show me the way that I may go into those gates.” I give thanks to the Lord for this way of living that’s outside of bitterness and vengeance of enemies; not only the enemies outside of us, but the enemies inside of us. Not just those that we can identify, but those that are invisible. There are lots of things that attack us: random thoughts, or ideas, or people, or ideas about things, or people we never met before, people who vandalize or do other things. There are lots of ways that enemies are around and about and we know that the Lord has become our salvation.

The Psalm continues, “I will thank thee; for thou hast heard me, and art become my salvation. The same stone which the builders rejected has become the corner.” The rejected becomes the cornerstone, the foundation. So this is an opportunity, this redemption being offered by rejection.

“This is the Lord’s doing and it is marvelous in our eyes.” In other words, we are witnesses to it and we exclaim, “Wow! Look at that!” He took the very thing that I wouldn’t probably used for anything, that was useless, and made the very foundation of the temple, made the foundation of our temple, the foundation of everything that we will build upon. So whatever hardship we’re going through, regardless of what enemies are after us, that time of hardship is also something to be grateful, because that very thing becomes the foundation for a glorious temple for the glory of God. “And it’s marvelous in our eyes. This is the day which the Lord has made; let us rejoice and be glad in it.”

Remember, in Genesis, the very first thing God creates is day and night, the cycle of a day. We participate in the cycle of the day, and in the present moment, in other words, today. Today is the Lord’s Day. We are grateful for it, we rejoice in it, because it is God’s doing, it is God that is in charge. God created us, God put the cycles in motion, God’s in charge and we have nothing but deep gratitude for that because we know that whatever we do, whatever anyone else does, are not going to endure if they not of God, of good. Those things that are not part of God’s original creation will pass as the temporary always do.

And so we have this opportunity to live in God’s day even though we are here in this world and separated, even though we have plenty of things to regret, plenty of things to be afraid of and plenty of things to correct. We can still live in today – God’s day is today. “This is the day the Lord has made and we will rejoice and be glad in it. Help me now, O Lord.” Not only do we recognize that, but we add, “Help me.” Obviously, David, the psalm writer, understands our human nature. We get notions of God, but we need God to help us to be participants in what is His. So he writes, “Help me, God.”

And “Send us now prosperity.” Don’t be afraid of that we may have to endure, we may have to suffer, because there’s also prosperity, and we ask him for that.

“Blessed is he who comes in the name of the Lord,” and then he tells us “we wished you providence in that the house of the Lord.”

Now toward the end of the Psalm, “God is the Lord who hath showed us light, bind the sacrifice with cords, yea, the horns of the altar.” That means that we bring something of what we think is ours to give back to God. Part of what we’re grateful for, part of how we show our gratitude as we say, “This all belongs to you, God! It’s so wonderful that you let me have it for now. But, you know, the best part of it belongs to you. Here it is. And in gratitude I give it.” Even to this day, we do this in the Orthodox churches. People don’t bring animals to be sacrificed anymore. They bring anything that’s the best of whatever they have, and give it to the church, to God.

In other words, the idea that whatever we had that is good is already of God. This is why it should be used for God’s work. This is very much like how Christ directs us: if we have something and our brethren have need of it, we should be sharing. The same thing is true with our gratitude to God.

And finally the Psalm says, “Thou art my God, and I will thank thee.” In other words, we made God ours. God is already the God over everything. But we have to decide that He is our God.

Then, “O give thanks to the Lord; for He is gracious, and His mercy endures forever.” We’re back at the beginning. When we pay attention to all these things in our lives, we’ll see God working in all these things. And even if we are astray, even if we’re pummeled by enemies, even if we’re having disease or illness or sickness or problems with our minds or problems with our thinking or problems with our workload or our concentration or whatever kinds of problems that we may have in this world, it is by being grateful to God in His graciousness, knowing that His mercy endures longer than we will ever have to endure anything beyond our capacity to endure. In other words, His blessing is upon us if we participate and make this the Lord’s day. It is the Lord’s day. Everyday is the Lord’s day. When the sun comes up and when it sets and when there’s nighttime that cycle that God created the very first day of Creation, separating the dark from the light. Genesis called that the first day. We can participate in that day every day and it is the Lord’s and we are glad in it. So, we have a lot to be thankful for in our Thanksgiving Day.

Amen.

Angelic Perceptions

"Behold a ladder was set upon the earth and the top of it reached to heaven; and behold angels of God were ascending and descending upon it." Genesis 28:12

"Then [the angel who talked with me] said to me, This is the word of the Lord.. saying, Not by power nor by might, but by my spirit, says the Lord of hosts." Zechariah 4:6

"The angel answered and said to her, The Holy Spirit will come and the power of the Highest will rest upon you" Luke 1:35


This sermon examines our perceptions and our co-existence with angels. The scripture readings are from the Malankara lectionary.

This sermon given on Sunday, November 22, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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To Be Equal to the Apostles

To Be Equal to the Apostles

"Simon Peter, a servant and apostle of Jesus Christ to those who... have been made equal with us..." 2 Peter 1:1

"...That by these you might be partakers of divine nature..." 2 Peter 1:4

"...When you do these things, you shall never fall." 2 Peter 1:10

On this first Sunday of Advent 2009, this sermon begins by examining an aspect of the annunciation to Zachariah and Elizabeth and their reactions In Luke chapter1 - then draws this in context to 2 Peter chapter 1. The scripture readings are from the Malankara lectionary.

This sermon given on Sunday, November 15, 2009 by Fr John Brian Paprock
at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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God Space

"Seek the Lord; and when you find Him, call upon Him while He is near," Isaiah 55:6

"How much more will the blood of Christ... purify our conscience from dead works so that we may serve the living God?" Hebrews 9:14

"o you stubborn and insincere in heart and hearing, you always resist the Holy Spirit..." Acts 7:51

"Jesus said to them, Is it not written in the law, 'I said, you are gods?' " John 10:34

On this Dedication Day of 2009, the sermon deals with a primary and fundamental problem of giving God space and time in every part of our lives, utilizing the scripture readings from the Malankara lectionary: John 10:22-38; Hebrews 9:1-14; Acts 7:44-53; Isaiah 55:1-13.

This sermon given on Sunday, November 8, 2009 by Fr John Brian Paprock
at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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What distinguishes us from the secular world around us?

What distinguishes us from the secular world around us?

Sermon for Dedication Sunday ~ delivered November 10, 2002

Rev. Fr. John-Brian Paprock ~ Holy Transfiguration Orthodox Mission

Gospel - John 10:22-38;

Epistle - Hebrews 9:1-14

"What distinguishes the Orthodox position from that of the secular world around us?" asks OCA priest Fr. John Breck in a very interesting article, "Cultural Wars and Orthodox Christianity," written this month (November 2002) and I quote:

".it is [our] ascetic/spiritual/liturgical quest for holiness. God is holy, meaning "set apart," manifesting from His very being qualities, attributes or virtues such as goodness, justice, righteousness, beauty, love. It is by virtue of the work of the indwelling Holy Spirit, whom we receive at baptism and through the sacramental life of the Church, that the divine attributes can actually become our own. These attributes are forms of power: they radiate from God as "divine energies," communicated by the Spirit with the purpose of leading each of us along the pathway of holiness that comes to its fulfillment in the Kingdom of God, in a true and eternal participation in God's very life (referred to by Holy Tradition as theosis or "deification").

"Orthodox values and Christian Tradition in general are threatened, more severely than ever, by the secularizing mentality of contemporary American society and Western culture in general. These pressures stem from a mentality that exalts hedonistic values of consumerism, pleasure, self-fulfillment and autonomy, while it denigrates traditional Christian values of self-sacrifice, ascetic struggle and worship of God.

"Each of us is called to live in the "real world" around us, however great its pressures and however distorted its perspectives. We are called to be witnesses to God's presence and purpose at home, at the office, in the shopping mall or in the hospital. It is there, in the little things and inconspicuous places of everyday life, that we live out our primary vocation to pray for the world, to live and die for the world's salvation.

"We are called to be holy. This does not mean that we isolate ourselves from the ambient culture, making ourselves "separate" in some physical or psychological sense. It means that we seek holiness in the midst of an unholy world, in the hope that through our faithfulness to God and our witness to Him who alone is holy, we might touch the lives of others aroundus and help restore the world to the One who is both its Creator and its Lord."

[end quote]

As Christ says in the Gospel today verses 34-36 "Is it not so written in the law, "I said you are gods?" he called them gods because the word of God was with them." It is in our adoption as children of God that we are enabled, by the grace and mercy of God, to work toward the illumination of theosis.

We are at the Sunday of Dedication as today's gospel begins, "Then came the feast of dedication at Jerusalem." The Greek interlinear says "the feast of renewals" - So even as we are dedicating ourselves anew to the work of Eastern Christianity today - we are also renewing ourselves in the life of Christ. This is also the feast that has come to be known as Hanukkah, which is Hebrew for "dedication" and is used in the Old Testament to refer to the dedication of the Temple in Jerusalem. This and today's epistle remind us that Jesus Christ maintained honor of festivals that integrate the past; of tradition and culture - yet, through the new covenant and revelation of the crucifixion, offering insight through the light of the cross that make all things new and present. Where is forever? When is eternity?

The gospel is not just known in the past, but also in the present. Just before the gospel the priest says "these things just came to pass" as though it was a moment ago. Gospel Verse 38 - "If I am doing them [the works of my Father], even though you do not believe in me, believe in the works; so that you may know [Greek adds "and continue to know"] and believe that my Father is with me and I am with my Father."

As adopted children of God the Father through Holy Orthodoxy let us dedicate and renew ourselves and our lives to Christ our God, who is mystically the whole Church, holding us in His hands so that none of us is lost.

As sheep, let us commit to following our shepherd who will tend to us even if one of us is lost.

As followers of Jesus Christ, the Prince of peace, we dedicate our efforts to peace in ourselves, in our families, in our communities, in our world.

As followers of He whose love is without boundaries, we dedicate ourselves to loving others, whether they are friend or foe - stranger or neighbor.

We dedicate ourselves to our personal improvement and spiritual development, so that we may become better servants of our Lord.

We dedicate ourselves to good and holy work wherever we encounter it, as Mother Teresa of India has said, by "doing even small things with great love."

Today, we dedicate also this chapel and all the fruits of our labor in this ministry to God to whom all glory is due. As our great Thirumeni, Paulos Mar Gregorios (of blessed memory) said - "Without Divine Aid, our human efforts can bear no significant fruit." So we bow our heads and pray:

Christ God, this is Thy ministry and we are Thy servants. We ask for Divine Aid. Bless this space with Thy presence; with the presence of Thy holy angels and of all the saints. We ask for an increase of all good things so that we may continue to be instruments of constructive good. We ask for a removal all curses and stumbling blocks so that our human flaws and weaknesses, as well as our enemies and naysayers, are not impediments to fulfilling of Thy divine will. This we ask according to Thy infinite mercy and loving-kindness; together with the Father and the Holy Living Spirit now and forever. Amen.

Removing Masks

Removing Masks

On the day after Halloween in America, the masks and costumes are removed, this sermon uses the secular and popular as metaphor for a deeply Christian message.

"Lay aside all malice and all guile and hypocrisies and envies and evil accusations." 1 Peter 2:1

"Far be it from you, my Lord, that this should happen to you. But Jesus turned and said to Peter, Get behind me, Satan... for you are not thinking of the things of God, but of men." Matthew 16:22-23

The sermon uses the scripture readings from the Malankara lectionary.

This sermon given on Sunday, November 1, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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St. Justin Martyr!

You’re St. Justin Martyr! You have a positive and hopeful attitude toward the world. You think that nature, history, and even the pagan philosophers were often guided by God in preparation for the Advent of the Christ. You find “seeds of the Word” in unexpected places. You’re patient and willing to explain the faith to unbelievers. Find out which Church Father you are at The Way of the Fathers!

Devil's Radio

Devil's Radio
(AKA gossip)

"Let us celebrate the festival, not with the old leaven neither with the leaven of evil and bitterness..." 1 Corinthians 5:8

"Remember not the former things, neither consider the things of old." Isaiah 43:18

"Things impossible to men are possible to God." Luke 18:27

This sermon draws attention to the tension between the enabling the sins of our brethren, burdening ourselves with greater sin and accepting the changes of a repentant brother - God may have something impossible for us to believe, even as we are distracted...

The sermon uses the scripture readings from the Malankara lectionary.

This sermon given on Sunday, October 25, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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How Much Does Prayer Weigh?

How Much Does Prayer Weigh?
or which is heavier the burdens we give each other or the burdens of Christ?

"They bind heavy burdens and put them on men's shoulders, but they themselves are not willing to touch them, even with their finger." Matthew 23:4

"Follow after righteousness, piety, faith, love, patience and meekeness." 1 Timothy 6:11

"He who is greatest among you, let him be your servant." Matthew 23:11

"They that wait for the Lord shall renew their strength; they shall grow wings like an eagle." Isaiah 40:31

This sermon talks about the tension between burdens and expectations of this world, that may seem to be spiritual and the actual trials of the Christian way: the difference between bearing the cross and Christ's proclamation that His yoke is easy and His burden is light....

The sermon uses the scripture readings from the Malankara lectionary.

This sermon given on Sunday, October 18, 2009 by Fr John Brian Paprock
at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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The text of the story - how much a prayer weighs read by Fr John Brian at the end of this sermon:

A poorly dressed lady with a look of defeat on her face walked into a grocery store. She approached the owner of the store in a most humble manner and asked if he would let her charge a few groceries. She softly explained that her husband was very ill and unable to work. They had 7 children and they needed food.

The grocer scoffed at her andrequested that she leave his store. Visualizing her family needs, she pleaded, "Please, Sir! I will bring you the money just as soon as I can." But the grocer told her he could not give her credit.

Standing beside the counter was a customer who overheard the conversation between the two. The customer walked forward and told the grocer that he would pay for whatever she needed for her family.

Very reluctantly the grocer asked, "do you have a grocery list?"

"Yes, Sir." replied the woman.

"OK", he said, "Put your grocery list on the scales and whatever your grocery list weighs, I will GIVE you that amount in groceries."

The woman hesitated a moment. Then with a bowed head, then she reached into her purse and took out a piece of paper and scribbled something on it. She then carefully laid the piece of paper on the scale, with her head still bowed.

The eyes of the grocer and the customer showed amazement when the scales went down and stayed. The grocer, staring at the scales, turned slowly to the customer and said begrudgingly, "I can't believe it!"

The customer just smiled as the grocer started putting the groceries on the other side of the scales. The scales did not balance as he continued putting more and more groceries on then until they would hold no more. The grocer stood there in utter disgust, finally grabbed the piece of paper from the scale and looked at it in utter amazement. It was not a grocery list, at all, but a prayer: "Dear Lord, you know my needs and I am leaving this in your hands."

The grocer gave her the groceries in stunned silence. She thanked him and left the store. The customer that had been watching the entire event handed the grocer a $50 bill and said, "It was worth every penny."

It was sometime later that the grocer discovered the scales were broken, therefore, only God knows how much a prayer weighs.

God's Wealthy Problems

God's Wealthy Problems
or The Real Problem of Wealth

"You cannot serve two masters" Luke 16:13
"The foolishness of God is wiser than men..." 1 Corinthians 1:25
"Why are troubled, O my soul? and why are you bewildered?...." Psalm 42:5

This sermon is a continuation of a spiritual view of the ten commandments. In this sermon, Fr John Brian the ethical commandments are discussed. The sermon uses the scripture readings from the Malankara lectionary.

This sermon given on Sunday, October 11, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Spiritually Minded and the Sabbath

Spiritually Minded and the Sabbath
or why the Sabbath was made for man

"The Sabbath was made for the sake of man" Mark 2:27

"To be carnally minded is death; but to be spiritually minded is life and peace....they who are in the flesh cannot please God" Romans 8:6,8

This sermon deals with being spiritually minded (Romans 8:1-11) and the Sabbath, especially why it remains important for us - in context with Jesus Christ challenge in Mark 2:23-28

The sermon uses the scripture readings from the Malankara lectionary.

This sermon given on Sunday, October 4, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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God Works

God Works

"For we work together with God" 1 Corinthians 3:9

This seasonal sermon (the Exaltation of the Cross) ties the story of Saints Constantine and Helen to the leaven in the gospel reading (Matthew 16:5-12) and to the teaching in the Epistle of Paul to the Corinthians (1 Corinthians 2:14-3:9)

The sermon uses the scripture readings from the Malankara lectionary.

This sermon given on Sunday, September 27, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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God Delivers

God Delivers

"Many are the afflictions of the righteous, but the Lord delivers him out of them all." Psalm 34:19

"The worldly receive not spiritual things for they are foolishness to him.." 1 Corinthians 2:14

This homelitic sermon on Psalm 34 begins by briefly examining the Epistle lesson appointed: 1 Corinthians 2:10-16

Psalm 34 is a rich text for spiritual teaching, hope and thanksgiving - very useful for the inner work of Christianity.

The sermon uses the scripture readings from the Malankara lectionary.

This sermon given on Sunday, September 20, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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The Weakness of God is Stronger than Men

May Christ ever illumine our hearts with love for one another!

 

While digging through some archives, I came across this gem from a homily by St John Chrysostom:

 

+ + + [begin passage]

 

 . . Paul had this in mind then he said: "The weakness of God is stronger than men." That the preaching of these men was indeed divine is brought home to us in the same way. For how otherwise cold twelve uneducated men, who lived on lakes and rivers and wastelands, get the idea for such an immense enterprise? How could men who perhaps had never been in a city or a public square think of setting out to do battle with the whole world? hat they were fearful, timid men, the evangelist makes clear; he did not reject the fact nor try to hide their weaknesses. Indeed, he turned these into a proof of the truth. What did he say of them? That when Christ was arrested, the others fled, despite all the miracles they had seen, while he who was leader of the others denied him!

 

How then account for the fact that these men, who in Christ's lifetime did not stand up to the attacks by the Jews, set forth to do battle with the whole world once Christ was dead--if, as you claim, Christ did not rise and speak to them and rouse their courage? Did they perhaps say to themselves, "What is this? He could not help himself but he will protect us? He did not help himself when he was alive but now that he is dead he will extend a helping hand to us? In his lifetime he brought no nation under his banner, but by uttering his name we will win over the whole world?" Would it not be wholly irrational even to think such thoughts, much less to act upon them?

 

It is evident, then, that if they had not seen him risen and had proof of his power, they would not have risked so much.

 

+ + + [end of passage]

 

And, these even disagreed with one another while Christ walked among them.  The Book of Acts shows they continually debated. Still, the message of God's healing and redemption, the Good News, the Gospel, has reached the corners world. 

 

Yet, we still expect the Church founded from those bickering leaders to be homogenous?  Homogeny is not Orthodoxy, thank God!

 

Christ's love and light have been brought to the lives of sinners by sinners of enormous diversity through the ages.  Many who have borne the message of hope have fallen short.  Thank God.  For He said that He comes not to those who are healthy, but to the sick, the infirm, the destitute, the lonely, the wounded - yes, even to the self-inflated egotist.  

 

Maranatha. Lord, please come.

 

Lord, have mercy.

 

John-Brian, priest and sinner.

Lighted Eyes, Brightened Bodies

Lighted Eyes, Brightened Bodies

"The light of your body is your eye, when therefore your eye is bright, your whole body will also be lighted..." Luke 11:34

"O you shortsighted, did not He who made the outside also make the inside?" Luke 11:40

"..a real Jew is one who is inwardly so, and circumcision is of the heart, spiritually and not literally; whose praise is not from men but from God." Romans 3:29

Fr John-Brian talks about an encounter with a 92 year old agnostic and why we need the light of our eyes and be a light for others. Emphasizing the inner work of Christianity, the homeletic of this week's gospel examines Christ's own admonisions recorded in Luke.

This sermon focuses on the scripture for the Sunday: Luke 11: 33-41 and Romans 2:28-3:8

The sermon uses the scripture readings from the Malankara lectionary.

This sermon given on Sunday, September 13, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Frustrating Dreams and Superheroes

Frustrating Dreams and Superheroes

"For the wisdom of this world is foolishness before God." 1 Corinthians 3:19

"become perfect just as your Father in heaven is perfect." Matthew 5:48

How much can we help others that do not wish to be helped? What of enemies that do not wish to reconcile? Do we need super powers to love our enemies?

This sermon focuses on the scripture for the Sunday: 1 Corinthians 3:16-23 and Matthew 5:38-48

The sermon uses the scripture readings from the Malankara lectionary.

This sermon given on Sunday, September 6, 2009 by Fr John Brian Paprock
at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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When Worldly Things Become Masters

When Worldly Things Become Masters
"For though we do live an earthly life, yet we do not serve worldly things" 2 Corinthians 10:3

"I have no pleasure in the death of a sinner, says the Lord God; but rather that he should return from his evil ways and live." Ezekiel 18:23

How can we tell when we are serving worldly things? What do we do when we are? This sermon focuses on the scripture for the Sunday: 2 Corinthians 10:1-7 and Ezekiel 21-24
The sermon uses the scripture readings from the Malankara lectionary.

This sermon given on Sunday, August 30, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Including Others

Including Others
"Comfort one another and edify one another" 1 Thessalonians

We are in this work of salvation together. We canot do it alone. This sermon focuses on chapter 5 of 1 Thessalonians and the beginning of Luke chapter 11 to bring us understanding about our work while still on earth.

"God's will for you, for us, always involves others, always includes others, serving them helping them, comforting, edifying."

The sermon uses the scripture readings from the Malankara lectionary.

This sermon given on Sunday, August 23, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Powerful Femininity

Powerful Femininity
Mary, the Ever-Virgin Mother of God, Theotokos

Holy Assumption or Dormition is the day of remembrance of St. Mary's death. In this sermon, the gifts of femininity are discussed along with the story and festival of St Mary.

Our Orthodox Christian view of St Mary sets us apart from other Christians but not from the humanity and divinity afforded us.

The sermon uses the scripture readings from the Malankara lectionary.

This sermon given on Sunday, August 16, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Fruit of Transfiguration

Fruit of Transfiguration

Holy Transfiguration is a call to holiness. In this sermon, the gifts of transfiguration are discussion. Pope Shenouda, the current Coptic Patriarch, wrote of the different kinds of transfigurations in our human life. These are discussed in the context of our mission and purpose as Orthodox Christians, in anticipation of the annual blessing of fruit.

The sermon uses the scripture readings from the Malankara lectionary.

This sermon given on Sunday, August 9, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Ten Years Ago: A Return To Ministry

Return To Active Ministry
Reverend Father John-Brian Paprock
Sermon delivered on the evening of August 5th, 1999
At St. Andrew’s Episcopal Church - Madison, Wisconsin

(photo at left circa 2000)

“Ye do well that ye take head, as unto a light that shineth in a dark place, until the day dawn and the day-star arise in your hearts” 2 Peter
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God, my Father in Heaven, the Creator of the Universe, be gracious and merciful to your unworthy servant and grant my needs to the fruition of ministry. May my words this evening be for healing and understanding and reflect Thine expression in me. Amen.
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Thank you all for being here. Your loving support and interest has touched my heart and renews my trust in the direction of ministry before me. Until my discernment weekend a few weeks ago, I don’t think I was ever prayerfully considered and held in spiritual nurturance for by so many of so many diverse beliefs. It was a powerfully affirming experience. I will never be able to repay the kindness bestowed upon me during this time of discernment. I can only hope that God will bring to bear fruits of my humble and unworthy ministry that will nurture and assist fellow servants in a similar manner.

Although I have always been ministering, the last seven years have been more or less covert. The length and breadth of my leave of absence from overt active ministry cannot be condensed into this talk this evening. The magnitude and the depth of the lessons I have learned cannot be relegated to a few moments. Not because I have become a reservoir of great teachings, but because I needed to learn so much. I had no idea how ignorant I was. I had no idea how many inner wounds needed healing nor how much energy and time it would take to be here this evening. At least now, I know enough to know that I am ignorant and there are areas of common knowledge that I am still learning as an adult.

The decision to return to active ministry is the fruit of agonizing days, weeks, months, and years of prayer and meditation. My leave started confused and in deep emotional pain. I wanted to have clear answers and for everything to be back in order. I thought I must have been “bad” or, worse, “broken” that I had to be fixed to make everything right again. But I found out that I could not, not by myself. Not until I let God take over did healing come, even then the walk was very dark at times.

That first summer I was lead to volunteer at St. Benedict Center. I remember saying to the coordinator, “whatever needs to be done…” They gave me the job of transplanting seedling oaks. How symbolic! It still gives me goose bumps.

Today, as I approach a return to active ministry, I am filled with gratitude and trepidation. I know I am not perfect. Whatever is good about me and my life today (and there is much to be grateful for) is a testament to God’s grace and mercy. I am truly honored by the support of so many. I am also nervous and afraid – you see I know all too well the frailties of our human existence. For reassurance, an orthodox priest said to me: "Never despise your past. God knows who and what you are. You begin right where you are."

Sometimes, my friends, I am confused, but I am still a real person. I don't pretend anything about myself. I've been down that road in survival of tremendous childhood abuse. I follow the spirit as much as I can and I haven’t always been sure which road to travel. In this country, at this time, there are many roads to travel. But they do not all lead to our home.

I have met many hypocrites who have not even begun to deal with who they really are and how they got so full of anger or so full of denial. For them, I say prayers for the healing Light that brought healing to my delusion to penetrate their darkness and for them to awaken to the truth of their hearts. I have come to understand a truth about this life: I would rather be hated for who I really am, than loved for who I am not.

I have no doubt anymore that God is gracious and merciful in hearing our prayers as He knows the truth in our hearts. Once while praying, a rabbi was caught reciting the alphabet, when asked how such a prayer could be a true prayer, he replied “I opened my heart to God and let Him make the words for my prayer.” I have so often prayed to God to hear the voice of my heart and cried tears of gratitude and healing in those loving instances of honest communion. I continue to ask God to reveal to me the direction of my heart, because I have so many layers over my heart it can be hard to see the Truth there.

A good friend reminded me, God call us the way God makes us. I cannot deny the call to ministry inside me. But what form of ministry should that be?

In 1996, I struggled with this issue and wrote the following Mission Statement:

My Personal Mission Statement is
- To bring light into the dark, the integration of life experience and the re-integration of souls
- To heal wounds of individuals, groups, society, working with the angels at their core
- To dispel ignorance and deception with knowledge, wisdom and truth
- To be trustworthy, honest, honoring, empowering, nurturing
- To work as a guide, consultant, developer, networker
- To bring beauty and hope, life itself, through innovative and creative expressive views; words and images that last beyond present existence
- To have a peaceful familial beauty-filled home base where nurturance abounds and needs are met.
- As a healer, I will need to be healed
- As a guide, I will need to be led
- As a teacher, I will need to learn
- As a developer, I will need to develop
- As a bringer of beauty and hope, I will need optimism and vision
- As a minister, I will need ministration and prayers
- As a light bearer, I will need light
- As a spiritual being, I will need spiritual nurturance and direction
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This continues to be a personal mission statement. Certainly, most faith traditions and denominations of Christianity could provide for the expression of this mission. The question of where and how to serve continues, but, through continued prayer, trust in God and the wonderful blessing of the counsel of my wife Teresa, the field of opportunity has been narrowed.

My views are both universal and Christian, both ancient and modern. How can these be reconciled? There have been several Orthodox writers that have helped me on my journey. I have chosen a few representative passages for their insight.

H.E. Metropolitan Paulos Mar Gregorios of the Malankara Orthodox Church of India was President of the WCC and opened the Centennial Parliament of World’s Religions.
From his opening of the Parliament A VISION BECKONS, he wrote:

In each religion there are two levels. One level is exclusivistic and expansionist. That is to say, each religion says, we have the truth and if you want to have the truth, join us. That is the exclusivist, expansionist, lower type of religion. All religions have that lower type.

But in religions there is also a higher type, a type which is universal in its orientation, which is all-embracing in its love, which is non-discriminating between members of its own community and those outside. That good, humanistic, open tendency in all religions will have to be brought to the top. It is there. It only needs to be emphasized further. Only that way will we promote Peace on Earth.
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From another talk, he said:
It is our faith in the Divine that permits us to freely embrace the whole of humanity in a warm embrace of love and respect for their dignity and freedom.
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The higher type of Christianity is expressed in the words of Fr. Alexander Men, a Russian Orthodox Priest who was martyred in 1990. A CREDO FOR TODAY'S CHRISTIAN is quoted from his book "Christianity for the XXIst Century" (published by Continuum 1998). I have abbreviated this for tonight.

A Christian...
...believes that the coming to earth of Jesus Christ the God-man was not a divine one- sided act but a call for people to respond to the love of God.
...does not look on faith as abstract conviction but total trust in God revealed in Christ.
...accepts the word of God recorded in scripture but guards against giving a literal interpretation to every line.
...recognizes the activity of Christ in the Church and in all life.
...believes that the Church lives and grows in the strength of Christ.
...respects the ritual forms of devotion without forgetting for a moment that they are secondary in comparison with love for God and other people.
...experiences the divisions among Christians as a sin which is common to all and a violation of Christ's will.
...sees all that is beautiful, creative and good as belonging to God, the secret activity of Christ's grace.
...believes that Christ reveals himself in the sacraments of the church, in her sanctification of the world, in her teaching and in acts of service, but knows that none of these aspects is sufficient on its own, for Christ came as savior, healer and teacher.
...knows that the kingdom of God which is to come can reign within us even
today.
...does not ask for tangible signs but remembers that creation is a miracle.
...refuses to point to human imperfection or to the 'survival of the animal nature' as the sole reason for the existence of evil in human beings but believes in the reality of metaphysical evil.
...is open to all that is valuable in all Christian denominations and non-Christian beliefs.
...does not consider reason and science to be enemies of the faith. Knowledge enlightened by the spirit of Faith deepens our understanding of the greatness of the creator.
...affirms with the apostle Paul that the witness of faith in the world is first
and foremost the witness of service and active love.
...does not reject good even if it comes from non-religious people but rejects force, dictatorship and hatred even if they are perpetrated in the name of Christ.
...professes that freedom is one of the most important laws of the Spirit and in
the light of this sees sin as a form of slavery.
...sees that the Christian vocation can be realized in everything: in prayer, work, creativity, in active work and moral discipline.
...considers that when some area of life is infected by sin this should not serve as a reason for rejecting it. On the contrary, the struggle to establish the Kingdom of God should take place at the center of life.
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There is also THE CALL TO A COMMUNITY OF PRIESTS
From “The Royal Priesthood of Christ” by Paulos Mar Gregorios 1967

We are a people gathered from all the nations of the earth, not because of any special merit in us, but by His gracious calling, to a life of close intimacy with God.

That is what distinguishes us from those who are not Christians. We have been given a privilege of knowing Christ, and through Him of living in great, close intimacy with God.

But this is a great responsibility as well. we cannot take this call lightly and expect that we will be automatically holy. First we must keep in mind the two poles of our calling, namely, that it is out of His free grace that God has called us, and therefore that the call does not make us any better than others. There is no room for feeling superior to others.

Second, our calling is always to an existence on behalf of others, Christians and others. This is what priesthood means. A priest is always one who lives to intercede for others and not for himself. And all of us have been by baptism incorporated into the one eternal priesthood of Jesus Christ who ever lives to make intercession for the whole world. Our priesthood is a part of this ministry of universal intercession.
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A long time friend, Bishop Seraphim Sigrist OCA wrote a book recently, Theology of Wonder, which I have been honored to be of those who were able to review the manuscript. It was he who introduced me to the works of Fr Alexander Men. Bishop Seraphim writes this of COMMUNITY:

Fr Men loved to say that the Church has only begun to realize and to disclose her inner reality …and yet [this is] most difficult...for consider that in no other religion is there anything really comparable to the Church in [its] aspiration to make one Body of many members…The revelation of the Mystery of Community reveals, and will reveal yet more, the Mystery of the Church…

(Bishop Seraphim refers to these Mysteries as gifts…he continues:)

To the gifts of the Spirit in Community we must add those gifts in which the Spirit pours out on each individual in Community. For as ones life is lived with and offered to Community, the gifts of each are for all…

A gift is not something that we have on our own. Considered in ourselves we are all on the contrary limited and broken and full of impossible contradictions even within ourselves--not to speak of with others. We have no wholeness individually or together, but we have the possibility to receive [community] as a gift that which we could in no way establish ourselves.

The Community…is a way of balance, indeed of a whole series of balances. Balance of the personal and of the communal, of the spiritual and of the practical, including all the concrete circumstances of our lives, family work and so on; balance of ministry of the word and of social service. Balance of an ever-deepening understanding and experience of the Church's Tradition, and of searching for new ways; balance of taking in and of giving out, of love of the Church and of reaching out to those outside, of silence, and of action grounded in peace.
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The seeming contradiction of my call to return to the priesthood, to a spiritual, nurturing community of ministry and to interfaith and ecumenical work are reconciled in a loving God presented in ancient Christianity and alive today.

This does not mean immediate harmony and trust. I remember a revelation to me from the Desert Fathers - We have the same sins and disharmonies. There is no doubt that we all have the capacity to offend another without any special effort on our part. BUT, as the desert fathers emphasize, there will always be new forms of holiness. We all can be new expressions of God’s love in the world.

This is not easy work and no one (save Jesus Christ that we know of) has achieved perfect union with God while still in the body. So, in Orthodox Churches around the world and since the Apostles, we pray, "Lord, have mercy." and "Forgive us sinners." Not as added psychological torment, but as admission of the truth and real requests for our Creator's grace.

I am an orthodox Christian who believes in the historical realities of Christianity through time to the present. I am a modern American who is also qualified computer technician and organizational consultant, who believes in the American constitutional rights and privileges. I coordinate a local interfaith network. These and more are all integrated into the unique blended creature God has made me. Modern society also has a blended-ness.

If I back up far enough and look honestly - people of diverse faiths walk past each other, use the same roads, and even consume many of the same products. We already live in a pluralistic society. Much of the grandeur of religious tradition seems to be relegated to novelty and exotica from distant lands (or even distant galaxies or distant dimensions).

I can search the internet on any religion as well as most of the sects and cults and find information and misinformation in abundance. The bookstores are teeming with books about this religion, that tradition, this ancient secret or that one. Many spiritual teachers that I have had contact with during these 1990s are being told by their elders and holy ones to teach the truth of their ways to anyone who wants to know, even if that has never been the tradition before. When faced with great overwhelming changes many pull back in defense of the old ways, even when it is really not the old ways being threatened.

My hope is that we will never be afraid to say, "There is Truth!" and "There is Goodness!" - regardless of who or what tradition or belief may have generated it, just as easily as we can admit to the awe experienced at the grandeur of the natural wonders of the world (like the Grand Canyon) as well as the human-constructed wonders (like the Great Wall). Both of which can be seen from space.

Once I give up trying to convince everyone of my beliefs and put my energy and focus on being a believer, being a Christian rather than try to make more Christians, my faith - my ability and capacity for love - becomes large enough to even include God and myself.

I believe we are all capable of reaching this place of honoring others in the manner that God honors each of us. I believe in a God of Truth and any movement toward Truth is movement toward God and toward “partaking of divine nature” (2 Peter 1:4).

Archimandrite Christofvros Stavropoulos, (from a little book - Partaking of Divine Nature) says, “Within each human being, God sows all those seed-like gifts which make us His image and leads us toward His likeness, insomuch as we cultivate these gifts. This is our calling – Theosis. Theosis is achieved little by little, through the step by step spiritualization of our human nature.”

This is the life and the ministry to which I am called. As to which church, Bishop Seraphim wrote this to me in an email last week:
“As to which church to be in – one thing is to keep perspective, of course. After all, in every case God’s will for us is the same – holiness... and all will be well.”

Paulos Mar Gregorios reminds us that
“Without Divine Aid our human efforts can bear no fruit”

Finally, this evening’s aposticha for Holy Transfiguration:
Having Ascended this mountain with Thy disciples, O Savior, and having been transformed, Thou didst make the dark nature of Adam shine again, by transforming it into the glory and splendor of Thy Godhead.
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May we each be so blessed.
Amen

Humility is Not Criminal Thinking

Humility is Not Criminal Thinking

On International Forgiveness Day, which is the first Sunday in August annually since 1996, Fr John Brian entered into a discussion of how some Christians can develop a serious problem in their spiritual life. He used the modern therapuetic term, "criminal thinking" to explain the spiritual teachings in this Sunday's scripture lessons.

"Whoever exalts himself will be humbled..." Luke 14:11
"The soul of the diligent shall be enriched" Proverbs 13:4

This homiletic sermon with scripture commentary walks through Proverb 13:1-7; Isaiah 24:1-5; I Corinthians 6:1-11; Luke 14:7-11 and the beginning of Psalm 22. The sermon uses the readings from the Malankara lectionary.

This sermon given on Sunday, August 2, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Doing the Right Thing

Doing the Right Thing
Rev. Fr. John-Brian Paprock
Meriter Hospital, Madison, Wisconsin
August 19, 2001
(artwork by Rev. Fr. John-Brian Paprock)
Scripture: Matthew 21:28-32; Philippians 4:8-20

In name of the Father, and the Son and the Holy Spirit.

"Which of the sons did the will of his father?" or to rephrase the question
in modern language, "which of the sons did the right thing?"

Of course, the answer comes quickly and easily to us.

Action speaks louder than words, as the saying goes. The father must have
felt honored by the first son who quickly agreed to the paternal request...
and must have felt disappointed with the second that said he did not want to
help his father. Yet the first son did not follow up on his word, and it was
the second who had regrets then went to follow his father's request without
another thought.

Jesus quickly compares the sons to faithful believers on one hand and
non-believers (e.g. Gentiles, sinners, etc.) on the other. He warns the
faithful believers that the non-believers will be in Heaven, receiving all
the blessings of God, before them. Actions do speak louder than words.

One of the implications is that some of the Gentile and other non-believers
are in fact doing the will of the Father of us all without promising they
would or could.

This reminds me of an idea given to me by a wise Russian monk many years
ago. Everyone, regardless of belief or non-belief, already knows the will
of God. We need to let Christ sort it all out later. Here we are given the
notion that unbelievers will be in heaven. This is a good reminder that
True Christians know that it is great work to focus on following Christ,
being Christian, rather than making sure everyone else is.

WE all know in our hearts the next right thing we need to do in our lives.
We may not like it, perhaps we would prefer that someone else does it, but
we know what it is. You know what that is.

Maybe it is unfinished emotional or family business. Like the first son,
maybe we promised to do something, but did not follow up. Now is the time
to repent, turn our minds to the doing the right thing. We probably do not
need to talk with anyone - we'd probably only make excuses anyway. Let us
just do it - the right thing - the will of God - the call of our hearts.

Sometimes we can be physically or emotionally overwhelmed by the work in
front of us. Perhaps, this is why we put it off. Anxiety, not busy-ness,
is the top reason for procrastination. Procrastination. I have had problems
with procrastination over the years. One time, well actually a few times, I
tried to deal with my procrastination problem. I even tried to get to a
self-help group called Procrastinator's Anonymous. Of course, I was late.
On the door there was a sign that said, "Meeting postponed."

The unique unfolding of each of our lives, the fulfillment of our purpose
and mission in this life, follows the course of our decisions. But our
decisions can become nothing more than stones diverting a stream as it goes
down the mountainside or they can be attempts to stop the water flow. Even
the largest dams do not stop the flow of water. Slow it, divert it, but not
stop it.

We can choose as the second son to do the right thing. We can commit or
re-commit to the doing of God's will in our lives.

Doing the next right thing can be spontaneously given like a light bulb
going on or labored over like the reluctant teenager verbally challenging a
household chore. Regardless, we will be given (or most likely already have)
all the resources and training we need to accomplish the task at hand. If we
did not, we would not be called to act. Sometimes, it means asking for help,
admitting errors, or other seemingly unpleasant doses of humility. Let us
emulate the second son. Regardless of our reasons for balking the first
time, let us not be stubborn in our own will, but give way to the doing of
our Father's will.

Let us look at his epistle lesson to the Philippians for guidance.

4:9 "Those things which you have both learned and received and heard and
seen in me do and the God of peace shall be with you."
4:13 "I can do all things through Christ who strengthens me."
4:19 "My God shall supply all your needs according to His riches in the
glory of Jesus Christ."
4:8 "Finally my brethren...."

May we learn to follow the quiet voice of Christ in our hearts, doing the
right thing, even if our words reject it at first. Lord, be a gentle and
affirming teacher as we listen.

May we become willing children in our Father's kingdom, not just with our
words, but in our actions. Lord, let our actions speak the greater truths
that can not always be spoken.

Amen.

Living Bread and Priest at the Altar

Living Bread and Priest at the Altar

In memory of Reverend Father James Pike, priest, who passed to the next life July 23, 2009

"[The priest] is one who can humble himself and have compassion on those who are ignorant and go astray; for he himself also is subject to weaknesses." (Hebrews 5:2)....and an exemplar of this high standard was Fr James.
Eternal memory!

This homiletic sermon is two lessons with scripture commentary:
1. Bread of Life as the living fruit of the Tree of Life on this side of the Garden. Gospel of John 6:47-59
2. Priest as bridge and intercessor at the altar, inwardly and outwardly. Epistle to the Hebrews 4:14-5:5

This sermon has a special memorial tribute to Father James Pike, a priest of the Mission Society of St Gregorios of India who died July 23, 2009 in Spokane, Washington.

The sermon uses the readings from the Malankara lectionary.

This sermon given on Sunday, July 26, 2009 by Fr John Brian Paprock at
Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Christian At-One-Ment

Christian At-One-Ment: Separated Yet Together

"A household divided against itself cannot stand" Mark 3:25

"For he is our peace, who has made both one..." Ephesians 2:14

A homiletic sermon starting in Leviticus (16:29-34) with a discussion of the day of atonement through Isaiah (57:15-19), Acts (4:32) and Ephesians (2:11-22) all leading to the Gospel of Mark (3:20-30). All focus on the coming together, the unity, the fullness of God reconciliation - a Christian at-one-ment through the forgiveness of sins...

The sermon uses the readings from the Malankara lectionary.

This sermon given on Sunday, July 19, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Spiritually Fed in Desolate Places

Spiritually Fed in Desolate Places

"Where can we get bread in this desolate place?" Matthew 15:33

A homiletic sermon on the story of feeding the multitude in at the end of Matthew chapter 15. Then a homiletic exploration of a few verses from the beginning of 1 Corinthians chapter 8.

The sermon uses the readings from the Malankara lectionary, including
Matthew 15:32-39 and 1 Corinthians 8:1-6.

This sermon given on Sunday, July 12, 2009 by Fr John Brian Paprock at
Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Called Together in Community

Called Together in Community
Fr. John-Brian Paprock
Madison Wisconsin
delivered as a sermon in July 2002


Orthodox Christianity is a religion of individuals called together in community to worship the One True God in three persons revealed through the incarnation of Jesus Christ and delivered to the world through the Holy Apostles who created churches in various nations. The keys: individuals, community (communion), One God, Jesus Christ, Apostles, churches, nations.

This obviously means that there will be differences. The Apostles were called to carry the good news to all nations. Even from the earliest records there were difference of practice in the various churches, but there was enormous agreement on the Truth. (On this topic, see another 2002 article written by the author "Why We Still Follow the Apostles" and published on-line in the Indian Orthodox Herald and available here http://frjohbrian.blogspot.com/2009/07/why-do-we-still-follow-apostles.html)


Some of the differences between the Orthodox churches related to the non-Christian governmental systems that were dominate, often creating martyrs for the faith. Some were customs of the land that bore the Truths of God and were allowed to be incorporated through the divine revelation and inspiration of the Apostles and their successors. Geographical separations over decades and centuries allowed churches to grow in Holy Orthodoxy separately.

Each of us is an individual, called to a unique purpose under Christ Jesus through the power and gift of the Holy Spirit. If we fulfill that or not is a personal decision. No amount of water or oil (or chrism) or vesting or anything else will remove that decision from us. As such, we believe that salvation is not a sure thing because we confessed yesterday - but rather because we confess TODAY. We, as Orthodox Christians, also do not believe there is assurance of salvation beyond the church given to us through the Holy Apostles and kept alive to the present. Not that God cannot work in any manner He chooses - simply, we are assured salvation in the community of Holy Orthodoxy.

Holy Church cherishes our individuality so much that we each have to partake of the sacraments individually, by name if possible. If one is fallen or has gone astray, then each one needs to repent and be restored individually. Now the manner and form, although it must be within the acceptable practices of Holy Orthodoxy, can vary according to individual presenting needs. The determination of this is the burden of bishops and they will bear the weight of their decisions - but a repentant heart is never turned away from Holy Orthodoxy. So, whether one needs to receive baptism, Chrismation (muron) or confession, the Church will not turn away those that seek the Truth of Holy Community as long as they are willing to be participants in it. This determination is an individual matter. So, it follows that there would be a variety of stories about how different people and circumstances brought them to the One True Church.

When I go and see my doctor, I am glad that he treats me individually and doesn't give me unnecessary medication and treatment, neglecting my medical problems. So, the Divine Physician and Healer of our souls treats us for our individual needs and heals our unique spiritual pains and illnesses, if we are willing to be healed. Some priests and bishops are more cautious as they have seen great spiritual ills prevail in recent times. As such, there has been some modern confusion.

So, in Holy Orthodoxy, it matters much more that we are practicing and repentant Christians. We need to be true to our faith first and foremost. However, if someone wishes to join us, then we need to clear about what Holy Orthodoxy is:

Orthodox Christianity is a religion of individuals called together in community to worship the One True God in three persons revealed through the incarnation of Jesus Christ and delivered to the world through the Holy Apostles who created churches in various nations. The keys: individuals, community (communion), One God, Jesus Christ, Apostles, churches, nations.

Why Do We Still Follow the Apostles?

 Why Do We Still Follow the Apostles?

Apostles Feast 2002

by Rev . Fr. John-Brian Paprock, Madison, Wisconsin USA

[originally published in the Indian Orthodox Herald, July 2002]

　

Why do we still follow the apostles? After almost 2000 years, perhaps a better question is: DO we follow the apostles?

At the end of our creed, at every Qurbana, we say that we believe in One Holy Catholic and Apostolic Church. In services for almost all occasions, we listen to wise counsel of scripture written by Apostolic writers - the Holy Gospel and the Epistles. We acknowledge (often with great pride) that St. Thomas was the Apostle that established churches in India in the first century. Our sister churches tap apostolic roots at their historic beginnings as well: St. Mark at Egypt, St. Andrew and St. Bartholomew at Armenia, St. Philip at Ethiopia, St. Paul at Antioch - among other saints and fore bearers.

But DO we follow the apostles? Are we "Apostolic"? Apostolic means "of the Apostles." Are we "of the Apostles"? The Holy Apostles were commissioned by Our Lord Jesus Christ to do specific things. There were disciples, those under discipline, who were also given specific instructions by Our Lord. There were also followers of "the way" both when Christ was in ministry for three years and many that have followed since. Apostles, however, were given greater responsibility and greater grace.

The word "apostle" denotes one that has been commissioned. Since most people in our modern litigious society know about contracts, a commission can be considered a broader and more pervasive contract. One can be commissioned into the armed forces as an officer or one can commission a piece of art from an artist. There is contractual expectation and compensation. Promises are made.

If we are of the Holy Apostles, then we, as a church, have entered into those promises. We follow them on "the way" as they followed Christ. We follow the Apostles in the legacy and with the promises that are living elements of our One Holy Universal Church.

But didn't the Apostles establish many churches in different nations, so how is Holy Orthodoxy's view different from protestants who seem to found churches all the time? If the Apostles established only one church, shouldn't we have only one leader, one hierarch above all other hierarchs? Capturing the Orthodox Christian view, John M. Black wrote (June 2002) in an email: "If God wanted the Papal model, the Holy Spirit would have been sent to only one of the Apostles. If God wanted the Protestant model, the Holy Spirit would have been sent to each Apostle separately." We look to Christ as the head of the Body, that is the Apostolic Church, and look to the wisdom of diversity within the One True Apostolic Faith.

What has it been to follow the Apostles? Holy Orthodoxy is the Church of Christ through the Apostles through history, but that is not to say that it exists only as a historic reservoir. One of the easiest mistakes to make about our Church is to forget that the Divine Work of salvation is a contemporary activity - it is here and now. The fact of historic apostolic tradition is only a confirmation of its contemporary status. Indeed, it has existed at each moment of history since Christ breathed the spirit upon the chosen Apostles and gave them the mission to bring the good news of salvation to all nations. The mission is also contemporary, but it is also ancient. The Apostolic Mission is fulfilled and completed in Holy Orthodoxy and, at the same time, it continues as a living purpose in society. Such is the nature of eternal truths, they exist in antiquity and in modernity. Truly we are an ancient church for modern society.

We need to present our faith as a living conscious faith. Holy Qurbana must not be celebrated, because that is the way it has been done before, but because we are living out our faith and have contemporary, modern needs that the ancient rituals of Qurbana fulfill. Our altars are not museum novelties, but places of living spirit and angelic presence. All of the Apostles, Saints and Holy Ones are present with us in the Apostolic Church - here and now! For we know that there is no death to those that know and love the Lord, that have faithfully adhered to the teachings given; with penance and contrition; with joy and forgiveness; with praise and thanksgiving. Let us not forget that Holy Orthodoxy is a spiritual reality.

"The Church, it is true, may not be removed completely from the world, for people enter her who are still living on the earth, and therefore the 'earthly' element in her composition and external organization is unavoidable; yet the less of this 'earthly' element there is, the better it will be for her eternal goals. In any case, this 'earthly' element should not obscure or suppress the purely spiritual element—the matter of salvation of the soul unto eternal life—for the sake of which the Church was both founded and exists." Archbishop Averky, (Orthodox Life, May-June, 1976)

It is this spiritual reality of our salvation, our spiritual health, our wholeness, that is the reason why we still follow the Apostles. And why so many others wish to do so, even if all they have of the Apostles is a contemporary version of the New Testament.

But DO we follow the Apostles? Yes! Holy Orthodoxy is the pearl of great price gifted to all who have found the path made firm by the Apostles. We know the church in her completeness is the fullness of Christ bodily and we, as baptized Orthodox Christians in Holy Communion with the Church, are the fruit of the Apostles. If we walk the path of spiritual development by partaking of the living Church in this present moment, with all that entails, then we follow the Apostles.

"They continued steadfastly in the apostles' doctrine and fellowship and in breaking of bread and in prayers." Acts 2:42

Knowing this, do YOU follow the Apostles?

"Illumined with the holy light of the spiritual sun, O blessed Apostles, you shine in the world like stars with the light of the Godhead and drive away the darkness of error" ancient church hymn

Culture of God...Now

Culture of God...Now

"... [Jesus] taught them about the kingdom [culture] of God and healed as many that were in need of healing..."
Luke 9:11

A sermon on how to participate in the "culture" of God. Fr John Brian suggests that substituting the word "culture" for "kingdom" can make it more relevant in our modern multi-cultural world. It also helps see how much in the present it is.

The sermon uses the readings from the Malankara lectionary, including Luke 9:10-17; 2 Corinthians 5:14-20 and Isaiah 40:27-31 for the Sunday as well as scripture for the Apostles, especially 1st Corinthians 12:28-13:10 and for St Thomas, 1 Peter 2 :15-17.

This sermon given on Sunday, July 5, 2009 by Fr John Brian Paprock at
Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

PODCAST OR DOWNLOAD: http://feeds.feedburner.com/frjohnbrian or
http://frjohnbrian.hipcast.com/rss/spiritual_reflections_or_fr_john_brian.xml
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Love Deeds, Love Needs

Love Deeds, Love Needs
"Do all deeds in love."
1 Corinthians 16:14

A sermon on the upright, the holy, the disciples, apostles, deacons and converts. The sermon uses the readings from the Malankara lectionary, including Psalm 15, Luke 10, end of 1st Corinthians and Acts 6. In all of this there is a clear teaching about our need to carry the message with love and example. "All you need is love" is more than a popular song title it is the essence of Christianity...

This sermon given on Sunday, June 28, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

PODCAST OR DOWNLOAD: http://feeds.feedburner.com/frjohnbrian or
http://frjohnbrian.hipcast.com/rss/spiritual_reflections_or_fr_john_brian.xml
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Freely in Fire

Freely in Fire
"Do this and live; for I worship God"
Genesis 42:18

A sermon on the Holy Trinity. This expands on some of the points from previous sermons, but combines Genesis 42:18, Daniel 3:25 with the Gospel reading from John (6:35-46), the reading from Acts (13:26-39) and the end of the Epistle to the Galatians.

This homiletic speaks to the fullness of the Holy Trinity, how we are protected when we worship according to the Orthodox faith, even if we have diminished in our practice... and more.

This sermon given on Sunday, June 21, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

PODCAST OR DOWNLOAD: http://feeds.feedburner.com/frjohnbrian or http://frjohnbrian.hipcast.com/rss/spiritual_reflections_or_fr_john_brian.xml
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Holy Spirit Readiness

Another sermon on the Holy Spirit. This expands on some of the points from last week's sermon and examines St Paul's epistle to the Ephesians (Chapter 2). This homiletic speaks to the fullness of the Holy Trinity, for doing good things and living in goodness.

This sermon given on Sunday, June 14, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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http://frjohnbrian.hipcast.com/rss/spiritual_reflections_or_fr_john_brian.xml
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Holy Spirit Compass

This short sermon (less than 10 minutes) topic is the Holy Spirit. The Holy Spirit is a compass for direction in God's Kingdom with the map of Christ.

This sermon given on Sunday, June 7, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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http://frjohnbrian.hipcast.com/rss/spiritual_reflections_or_fr_john_brian.xml
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Holy Spirit Waiting

Holy Spirit Waiting

This sermon discusses the problems of waiting and being ready for the active Holy Spirit in one's spiritual life, and spirituality, focusing on a reading from St Paul's Epistle to the Ephesians.

This sermon lesson given on Sunday, May 31, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

PODCAST OR DOWNLOAD: http://feeds.feedburner.com/frjohnbrian or
http://frjohnbrian.hipcast.com/rss/spiritual_reflections_or_fr_john_brian.xml
LISTEN ONLINE HERE:

Top FIVE Audio Sermons of Fr John Brian

Top FIVE sermons

with some Honorable Mentions

After going over statistics of podcasts and webplays, there were a few that were downloaded and played on the internet more than the others. 200 audio recordings have been uploaded to the internet since 2006. These are the top five. Which is your favorite?

1. Aspiring to Spirit for Inspiration - 06-15-08 #1149

frjohbrian.blogspot.com/2008/06/aspiring-to-spirit-for-inspiration.html

2. Dear Sweet Unlovable You - 09-02-07 #1107

frjohbrian.blogspot.com/2007/09/dear-sweet-unlovable-you-september-2007.html

3. Where When How to Be of Christ - 06-22-08 #1150

frjohbrian.blogspot.com/2008/06/where-when-how-to-be-of-christ.html

4. Eleventh Hour Apostles - 06-29-08 #1151

frjohbrian.blogspot.com/2008/06/11th-hour-apostles.html

5. Blessings of Transfiguration - 08-10-08 #1155

frjohbrian.blogspot.com/2008/08/blessings-of-transfiguration.html

Honorable Mention

+++Popular Resurrection Sermons+++

No More Chains - Easter - 04-08-07 #1088
frjohbrian.blogspot.com/2007/04/no-more-chains-easter-2007.html
Through Resurrection. Everything - 04-27-08 #1142
frjohbrian.blogspot.com/2008/05/through-resurrection-everything.html
Dull Minds and Empty Hearts - 05-21-06 #1028
frjohbrian.blogspot.com/2006/05/dull-minds-and-heavy-hearts_24.html

+++Praised by Listeners+++

Born Again and Again 01-22-06 #1004
frjohbrian.blogspot.com/2006/03/born-again-and-again-sermonhomily.html
Keeping Focus 04-09-06 #1020
frjohbrian.blogspot.com/2006/04/keeping-focus-sermonhomily-recorded.html
Power of Women 11-27-05 #1006
frjohbrian.blogspot.com/2006/03/power-of-women-sermonhomily-november.html

+++Just beyond the Top 25+++

Mystery at the Death of St Mary
Part 1 - 08-17-08 #1156
frjohbrian.blogspot.com/2008/08/mystery-at-death-of-st-mary-part-1.html
Part 2 - 08-25-08 #1157
frjohbrian.blogspot.com/2008/08/mystery-at-death-of-st-mary-part-2.html


PODCAST OR DOWNLOAD all sermons:

http://feeds.feedburner.com/frjohnbrian or
http://frjohnbrian.hipcast.com/rss/spiritual_reflections_or_fr_john_brian.xml

There are always requests for transcripts of the sermons, but since they are
mostly extemporaneous, even notes for them are rare. If you would like to
transcribe any of these (or know of someone who would like to help with
this), please contact us.
+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+
Holy Transfiguration Orthodox Mission Parish
621 N. Sherman Avenue, Suite B3
Madison, Wisconsin - Sundays 9:30am
608.242.4244 ~ transfiguration@usa.com
http://www.maruroopa.blogspot.com/
o HEALING LIFE o DEEPENING FAITH
o ENRICHING PRACTICE o REFRESHING SPIRIT
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Develop Spiritual Readiness

Develop Spiritual Readiness

This sermon discusses the problems with being ready for spiritual life, for spirituality and spirtual readiness, focusing on the end of John chapter 17 - Jesus prayer for His disciples before being arrested.

This sermon lesson given on Sunday, May 24, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

PODCAST OR DOWNLOAD: http://feeds.feedburner.com/frjohnbrian or
http://frjohnbrian.hipcast.com/rss/spiritual_reflections_or_fr_john_brian.xml
LISTEN ONLINE HERE:

Top 25 Audio Sermons: 6-15

Top 25 Audio Sermons by Podcast & Webplay
This article: Top sermons - 6 through 15

After going over statistics of podcasts and webplays, there were a few that were downloaded and played on the internet more than the others. 200 audio recordings have been uploaded to the internet since 2006.

Which is your favorite? Is there a sermon that you have listened to more than once? We would love to hear from you.

6. God Made You For This Day - 06-01-08 #1147
frjohbrian.blogspot.com/2008/06/god-made-you-for-this-day.html

7. Why Pray for the Departed - 02-15-09 #1182
frjohbrian.blogspot.com/2009/02/why-pray-for-departed.html

8. Baptizing Babies into Fullness - 12-03-06 #1056
frjohbrian.blogspot.com/2006/12/baptizing-babies-into-full-members.html

9. Orthodox Christianity: Introduction
a. Part 1 of 2 - 05-28-08 #1146
frjohbrian.blogspot.com/2008/05/orthodox-christianity-introduction-part_31.h
tml
b. Part 2 of 2 - 05-28-08 #1145
frjohbrian.blogspot.com/2008/05/orthodox-christianity-introduction-part.html

10. Miracles and Angels Await - 11-19-06 #1055
frjohbrian.blogspot.com/2006/11/miracles-and-angels-await-homiletic.html

11. What holds the church together? - 07-30-06 #1040
frjohbrian.blogspot.com/2006/07/what-holds-church-together-sermon-by.html

12. Preparing for Our Resurrection - 04-20-08 #1141
frjohbrian.blogspot.com/2008/04/preparing-for-our-resurrection.html

13. Silly Foolish Children of God - 09-10-06 #1045
frjohbrian.blogspot.com/2006/09/silly-foolish-children-of-god-sermon_12.html

14. Necessary Weakness - 03-23-08 #1136
frjohbrian.blogspot.com/2008/03/necessary-weakness.html

15. Fulfilling the Gospel as God Made Us - 05-18-08 #1144
frjohbrian.blogspot.com/2008/05/fulfilling-gospel-as-god-made-us.html

PODCAST OR DOWNLOAD all sermons: http://feeds.feedburner.com/frjohnbrian or
http://frjohnbrian.hipcast.com/rss/spiritual_reflections_or_fr_john_brian.xm
l

There are always requests for transcripts of the sermons, but since they are
mostly extemporaneous, even notes for them are rare. If you would like to
transcribe any of these (or know of someone who would like to help with
this), please contact us.

+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+
Holy Transfiguration Orthodox Mission Parish
621 N. Sherman Avenue, Suite B3
Madison, Wisconsin - Sundays 9:30am
608.242.4244 ~ transfiguration@usa.com
http://www.maruroopa.blogspot.com/
o HEALING LIFE o DEEPENING FAITH
o ENRICHING PRACTICE o REFRESHING SPIRIT

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Top 25 Audio Sermons: 16-25

Top 25 Audio Sermons by Podcast & Webplay

This article: Top sermons - 16 through 25

Which is your favorite? Is there a sermon that you have listened to more
than once? We would love to hear from you.

16. Bishop Among the Departed Clergy - 02-24-08 #1132
frjohbrian.blogspot.com/2008/02/bishop-among-departed-clergy.html

17. New Year, New Day - 01-01-06 #1009
frjohbrian.blogspot.com/2006/03/new-year-new-day-sermonhomily-january.html

18. Do Not Neglect the Very Things of Salvation - 01-20-08 #1131 frjohbrian.blogspot.com/2008/01/do-not-neglect-very-things-of-salvation.html

19. Every Place You Are The Temple - 11-11-07 #1117
frjohbrian.blogspot.com/2007/11/every-place-you-are-temple.html

20. With Trinity Help. 06-08-08 #1148
frjohbrian.blogspot.com/2008/06/with-trinity-help.html

21. More Than Animal Nature - 03-30-08 #1137
frjohbrian.blogspot.com/2008/03/more-than-animal-nature.html

22. Mar Makarios 40day Memorial Tribute - 04-05-08 #1138
frjohbrian.blogspot.com/2008/04/mar-makarios-40day-memorial-tribute.html

23. Why We Need The Altar - 11-12-06 #1054
frjohbrian.blogspot.com/2006/11/why-we-need-altar-homelitic-sermon-by.html

24. God Sees, Come and Show Yourself - 01-13-08 #1130
frjohbrian.blogspot.com/2008/01/come-and-show-yourself.html

25. Between a Rock and a Hard Place - 11-05-06 #1053
frjohbrian.blogspot.com/2006/11/between-rock-and-hard-place-sermon-by.html

PODCAST OR DOWNLOAD all sermons: http://feeds.feedburner.com/frjohnbrian or
http://frjohnbrian.hipcast.com/rss/spiritual_reflections_or_fr_john_brian.xm
l


+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+
Holy Transfiguration Orthodox Mission Parish
621 N. Sherman Avenue, Suite B3
Madison, Wisconsin - Sundays 9:30am
608.242.4244 ~ transfiguration@usa.com
http://www.maruroopa.blogspot.com/
o HEALING LIFE o DEEPENING FAITH
o ENRICHING PRACTICE o REFRESHING SPIRIT

+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+*+
Get "A Little Spiritual Help" twice a week
Subscribe: spiritualhelp-subscribe@yahoogroups.com
http://groups.yahoo.com/group/spiritualhelp/
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In Honor of Beauty, Gardens and Mothers

In Honor of Beauty, Gardens and Mothers

This Mother's Day sermon discusses the spiritual meaning of mothers and then moves to our connection to beauty... and gardens, using the beginning of Hebrews
chapter 11 to gain spiritual insight.

This sermon lesson given on Sunday, May 10, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

PODCAST OR DOWNLOAD: http://feeds.feedburner.com/frjohnbrian or
http://frjohnbrian.hipcast.com/rss/spiritual_reflections_or_fr_john_brian.xml
LISTEN ONLINE HERE:

Resurrection Problems

Resurrection Problems

This homiletic sermon discusses the present tense of Christ's resurrection and our problems with it, using the beginning of Hebrews chapter 3 to gain spiritual insight.

This sermon lesson given on Sunday, May 3, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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EPILOGUE: Reflections on the death of a father

EPILOGUE: Reflections on the death of a father
By Rev. John-Brian Paprock

(A eulogy version of this was delivered April 26, 2009 at the public memorial held at the Art Council of the Brazos Valley, College Station, Texas)

We are all fragile; so easily broken, so easily killed. Yet we are all resilient, like the young man I met who was hit by a truck and bounced on the payment, grateful for walking again (even with a limp). Like my father, who bragged about the 20 stets in his body – mostly in his sickened wounded heart even while he was fighting bladder cancer.

Seeing such a frail weak sickly old man, who was trying to suck oxygen from the air with mouth open while a tube tried to spray oxygen through his nose, as a threat to a 47 year old man is certainly not rational, although there were times in my life when he was. When I was very young, I learned to be scared when he was angry. Once thrown against the wall, shattered, was enough.

Sitting on the couch, I looked at him, at his face. His eyes didn’t open as often, but he wanted to sit in the living room. Moved with compassion, I stroked the side of his face and placed my forehead on his and said, "I know it’s hard but you’re not alone." All of his children and grandchildren were in Texas, the same state at the same time, a minor miracle in our family that did not go unnoticed. Sometimes miracles are in the common and the cooperative, not in the supernatural.

Dying, weaker and weaker, eventually his eyes only half opened. My sisters moved him into the medical bed provided by hospice. "Good night dad, I am going home," I said loudly enough so that even his failing senses could hear. "Um, I mean going to the hotel. If there is anything you need – anything – let me know I will be back as soon as possible." My voice began to trail off. My mind told me to stay – there wasn’t much time; my instincts told me to go with my wife and my son and rest. He died before daybreak.

In the morning: prayers and incense in the traditional manner. Everyone kissed him good-bye and we sung the dirge, "Eternal Memory" over and over and over again. I fell to my knees after covering his face, crying. I was no longer able to contain my sorrow. When I looked up, the funeral director was there on the other side of the bed. He had a peaceful condolence on his face. Rose petals for the procession of my father’s body around the house to the funeral van… and then he was gone.

Later in the room, with the empty hospice bed, stripped of sheets and pillows, more tears came. ["Lord, have mercy – Lord, have mercy – Lord, have mercy"] Words became gibberish under the tears. With images of his dead body flickering on the empty bed, I closed my eyes and remembered a few hours earlier, a few hours before the wake-up call that my father had died.

At the hotel, soon after saying "Good night," I was asleep, exhausted from traveling, from dealing with intensity of emotions from every direction and from proving to myself forgiveness. During that sleep, a dream came into focus. There I was as a young child drawing with crayons at a table. The table was in a spotlight and the edges of the room were only hints fading into the dark. Through doorway walked my father, early middle-age and smiling.

"Whatcha making?" he asked easing over to look closely at the work. This was so familiar and so comfortable; my dad looking over my shoulder at my work. Even when I was the age of the young child with crayons at the kitchen table, he was always a teacher, encouraging with praise and critique. When he would paint or draw or even just cut mats for photos, I would watch with fascination and ask lots of questions. Sometimes his patience would wear thin, but mostly he would answer, helping me understand.

I loved to watch him draw, illustrate, paint. There was a game we would play when I was young. He would draw lines and ask me to guess what it was – when I would finally get it, he would quickly finish the drawing. He would also tell me to draw random lines on paper and he would then draw something with such detail that my lines faded into his artistic vision. This was indeed a precious gift he gave me – that no matter how small my contribution seemed; it was always a part of the fantastic finished work. And so, I have never held back in contributing to the creative and constructive in the worlds around me. Even though I was often in awe of his artistic skill and vision, he would help me see the details, see the beautiful and the unique in the common, see the potential that could be exposed with a little purposeful framing.

He helped develop my inner vision and my outward perceptions. In the woods or on the road, "Did you see that?" or "Did you hear that?" Then, as I got older, I would say to him, "Did you see that?" or "Did you hear that?"

One of the most precious moments came in my adulthood when he was visiting Madison, Wisconsin about 15 years ago during one of my creative periods. I was working in pastel and he was looking at some of my work. I could see the art teacher and critic examining my work. I started to get nervous every time he would passively disregard a piece. Then he said, "These are very good. I think you have found your medium." Ironically, the one he especially liked, a piece I called "Transfigured Tomb:" two figures attending to a glowing corpse which is the only source of light in the piece. Subtly in front of the corpse’ box, three mourners. I was delighted and stunned by his compliment. If I didn’t have a show coming at that time, I might have given the piece to him right then - as a boy would give a crayon drawing to be hung with magnets on the refrigerator.

I wish we could have more time on these things, but as adults we had very distinctive lives. It seemed for everything we held in common interest and pursuit; there was too much time and space between us over the years.

Back to the dream, back to the age when my dad and I shared time and space more easily and more frequently, when I was very young….

"Watcha making?"

"I’m making angels for you, Dad" I said in an almost glib manner without taking my attention from the work.

"Really?" He said in an almost complimentary manner.

"Which one do you want?" I asked. He looked over the one I was working on and then through the few piled on the side.

"This one!" he exclaimed, grabbing one from the pile enthusiastically. It was a white angel. He held it up in front of him with both hands, nodded his head with a smile. I turned to him and we smiled at each other. I returned to making angels. He took the angel and went through the door, fading into the darkness.

[more about Achen's father, obituary is http://www.mem.com/Story.aspx?ID=2948644 - condolences can be left in the guest book]

Resurrection Wholly

Resurrection Wholly

This very short sermon is a continuation of the previous sermon "Wholly Resurrection" on the issues about the promised bodily
resurrection.

This sermon lesson given on Sunday, April 19, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

PODCAST OR DOWNLOAD: http://feeds.feedburner.com/frjohnbrian or
http://frjohnbrian.hipcast.com/rss/spiritual_reflections_or_fr_john_brian.xml
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Wholly Resurrection

Wholly Resurrection

This sermon is on the issues and distortions about the promised bodily resurrection. Vampires and zombies - issues of violence create popular distortions of the most sacred moment in Christainity.

This sermon lesson given on Sunday, April 12, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Our Easter: Christian origins of the Paschal Feast

Our Easter: Christian origins of the Paschal Feast

By Rev. John-Brian Paprock

For Capital Newspapers Supplement

Holy Week Worship 2009 Directory

Published Wednesday, April 8, 2009

 

 

In the spring of 33 AD in the city of Jerusalem, it is said, one of the most well-known and beloved events was witnessed by a handful of people – the death and resurrection of Jesus Christ. Through those few witnesses the foundation of Christianity was formed, and Easter had become the oldest and most celebrated of Christian festivals.

 

Easter is known in other countries by variations of the Greek – Pascha - which refers to Jewish Passover.  Things pertaining to Easter are still referred to as “Paschal” in English. This celebration became the most holy, most auspicious and honored day among Christ’s followers, long before Christmas was added to the calendar.  

 

Although the annual “date” of these events was debated for centuries, an agreement was reached at the first Ecumenical Council in 325 AD. There is still a reckoning difference between the Western (Roman/Protestant) and the Eastern (Orthodox) churches that leads to different dates for Easter most years.  Nevertheless, both Eastern and Western Christians honor the same holy days before and after Easter that follow the Gospel stories in real time every year, even as practices and rituals have evolved over time.

 

The 40-day fast of Lent comes to an end the weekend before Easter. It is likely that the fast began as pious extensions of Holy Week.  There was also an early church practice of adult baptism at Easter with 40 days of fasting was part of the preparation. Traditionally Christians have abstained from meat and dairy food during this time.

 

The week before Easter is called Holy Week.  It begins with Palm Sunday, celebrating the triumphant arrival of Jesus into Jerusalem. One enduring tradition is the blessing of palms and branches. Christians still carry blessed branches from church to their homes to welcome Jesus there as well.  The next day, Monday, begins several days of intense prayer and focused preparation, when no celebrations, like baptisms or weddings are allowed. 

 

On Thursday, as in the Gospel account, the “Last Supper” with the breaking of bread and the washing of feet is remembered and reenacted. Many clergy still honor these traditions, following the command of Jesus to “do this in remembrance of me.”

 

Vigil services Thursday night into Friday morning usually begin with the betrayal kiss of the apostle Judas in Gethsemane. There is a recounting of the trials and tribulations of Jesus through that night, including the ancient Roman manner of extreme punishment ending in crucifixion.

 

Good Friday, the Friday of Holy Week, is the very day of Jesus’ crucifixion and his death. It is remembered with all the piety and humility in prayers and songs of lament and repentance. A sacred funeral ritual is conducted. Candles are extinguished. Decorative elements in the church are covered.  The church, the tomb is quiet until the resurrection on “the Third Day” – Sunday. 

 

To the faithful, the understanding of the resurrection means the darkness of death has been defeated. The resurrection of Jesus from the dead becomes the ultimate of hope of life over death – the ultimate redemption of humankind.  Holy Pascha is the triumph of light over darkness.

 

Eucharistic celebrations have often begun in the middle of the night. First there is dark, then from a single paschal light everyone has lighted candles. (This is observed as a miraculous event every year in the Church of the Sepulcher in Jerusalem.) Services usually continue through the night. In the West, Easter services include a blessing of the Paschal Candle.  In the East, lit candles are taken home. 

 

Christians celebrate with a feast that features all the foods that were fasted from, especially eggs and meat. In preparation for Easter, eggs are dyed colors or elaborately decorated, offered in baskets to be blessed.  (From the first centuries, eggs were observed as symbols of renewed life given by the Resurrection.) A Paschal lamb was prepared in honor of the festival foundation in the Jewish Passover. Baskets also often included other items to be blessed and shared: regional delicacies, candies, sweet breads, and cured meats. Secular modern elements and diverse cultural practices continue to be incorporated and combined into the festivities of this most celebrated of days. 

 

Easter is the most religious day of the year in America. Easter services are the most attended church services annually.  The fullness of Easter includes not just the celebrations afterwards, but also the sacrifices before. The Gospel accounts have been read aloud for generations and in all the corners of the world. The traditions and rituals of this most sacred Christian time are still upheld – from that handful of followers who were witnesses almost 2,000 years ago to the millions in this 21^st Century who still cry aloud, “Christ is Risen! He is risen indeed!”   

How Easter became an American holiday

How Easter became an American holiday

By Rev. John-Brian Paprock

For Capital Newspapers Supplement

Holy Week Worship 2009 Directory

(not published in the supplement)

 

 

My earliest childhood memories of Easter include a yellow blazer made for a preschooler, a constant wetting of the top of my head for a cow-lick, an Easter basket that I had to carry but could not dig for confectionary delight, holding a candle while getting sleepy at midnight services, running around the family house and backyard in search of colored eggs, a big meal, and Peter Cottontail. It seemed everyone I encountered was happy, hugging and kissing with exuberance.  For my family, it seemed all the secular inventions that seemed to increase through my childhood, only added to the religious and spiritual occasion.

 

American Easter, the holiday that is commercially known today, has elements that have always been celebrated in some form. From the earliest of human traditions, recognition of the equinox was common.  It is the heralding day for putting winter behind, celebrating the survival of life. Whereas the winter solstice and Christmas have the survival of light at is core, Easter is the triumph of light; from this time until summer solstice the hours of sunlight only grow. Daylight Savings Time is designed to take advantage of this.

 

The American Easter holiday is the result of the confluence of several traditions from different cultures.  In fact, there are almost too many diverse cultural and religious traditions to keep track of. Even the name for the holiday is diverse. 

 

Most of the world’s languages and cultures call the Christian holy day, Pascha or some variation of the term for Passover, the Jewish holy days of the same timing.  The scriptural stories of Passover and Pascha are intertwined.  Both are celebrated on dates related to the spring equinox and the nearest full moon. In Judaism, Passover is a holy time that acknowledges God’s protection and guidance, culminating in marking the homes of the faithful with lamb’s blood so that God’s wrath would “pass over” the righteous.  In Christianity, the culmination of the Gospels is the Roman crucifixion of Jesus Christ at the time of Passover in Jerusalem.  Easter is a variation of a word used in northern and middle Europe for the spring festivals and was used by the majority of the initial settlers of America.  So, in America it is Easter, except in homes where it is Pascha, Pasha, Pesaho, etc.  Eastern Orthodox Christians prefer the term Pascha to distinguish the holy days when the calculations of date are not the same as the Roman Catholic and Protestant (Western Christian) reckoning.

It might be surprising to some, that Easter was not celebrated in any traditional sense by many Protestant Christians until after the Civil War. In fact, Easter was not widely celebrated in America until the 1930s.

Here is some of the most common American traditions:

 

Greeting the sun at sunrise, facing east, is one of the oldest traditions.  In Eastern Orthodox Christianity midnight services are begun with a single candle until everything is lit. After the lengthy services and feast that follows, the faithful are greeted by the sunrise. In Roman Catholic churches, and in some Lutheran and Episcopal churches, the vigil includes a tradition from the early Middle Ages - a blessing of “the new fire.”   Many churches light a paschal candle at Easter service that will burn through the season.  Some churches celebrate a sunrise service.  Throughout America, Easter Sunday service remains the most popularly attended church service during the year. Even for those that do not belong to any church, gatherings to enjoy the spiritual symbolism of the Easter sunrise are held in parks and beaches every year.

 

Feasts and festivals in communities both religious and secular are common.  Roman Catholics and Eastern Orthodox Christians follow an early Church tradition by fasting, that is abstaining from certain foods, for the forty or more days.  So the day of Pascha is also the day to return to eating meat and dairy products, like eggs.  Often there is a “paschal” lamb dinner to following the midnight services.  The feast often has eggs, candies, special breads all brought to church to be blessed and shared.

 

Exchanging gifts of fertility like eggs and flowers have been part of the spring celebrations for thousands of years.  The ancient Persians have the oldest recorded use of eggs at spring rituals, going back at least 5000 years. The Easter basket probably has it origins in bringing the gifts to the celebration. Hay and straw in the baskets would keep the eggs safe for the journey.

 

The Easter celebrations followed the isolating effects of winter.  The festivities began the official opening of social activities in many cultures. People would gather to see each other again, with new clothes and bonnets to catch the attention. 

 

The Easter Parade and the Easter bonnet had the height of popularity in America in the 1930s when Irving Berlin’s song “Easter Parade” was among the most popular on the radio and bonnets were actually worn fashionably throughout the year. However, in many Protestant churches, the tradition has been revived.

 

As one might guess, there has always been a market for the symbolic elements of spring festivities.  Easter continues to have the largest egg sales of any other time in America.  There is an increase of butcher requests for lamb, which many supermarkets do not even sell except at Easter.  More rabbits, as well as baby chicks and ducklings, are sold as pets during this time.  Shortly after Easter, the number of these animals given to Human Society shelters for unwanted pets often exceeds the ability to give them new homes.  Every year, caution is encouraged when buying and giving live animals no matter how cute.    

 

The American confectioner’s dream that Easter has become is mostly secular tradition. Stories and symbolic gifts that have become American icons have their popular origins in last century.  Peter Cottontail, the completely American Easter Bunny, became popular with the Gene Autry’s Top Ten song in 1950.  This was followed by the popular 1957 children’s book and the 1971 Rankin-Bass television special! 

 

Although the idea of a rabbit hiding “its” eggs may have origins to ancient Europe, the costumed bunny that graces so many egg hunts and egg rolling contests and gives away so much candy is mostly a spring-time version of the shopping mall Santa.  Peter Cottontail, according to American tradition (and the song), distributes gifts to people almost like Santa Claus. For some people; jellybeans. For others; a basket full of Easter joy. Wherever he goes, he showers his blessings on people. 

 

Balloon releases on Easter morning started more recently.  Although balloons have history that goes back centuries, latex balloons were not invented until mid 19^th Century and were not mass produced until 1930s.  Easter is the Christian celebration of Jesus Christ resurrection from the tomb, so released balloons rising into the sky have similar liberation.  Some more traditional Christians celebrate the Ascension of Jesus Christ 40 days after Easter from the Gospel accounts of his rising into the heaven.  Biodegradable balloons are often encouraged in contemporary Easter releases.

 

Easter candy sales are the second largest during the year, with jelly beans, chocolate bunnies and marshmallow chicks leading the way.  Only Halloween sells more candy. In 2001, the National Confectioner’s Association reported that 7 billion pounds of candy were consumed at Easter. It’s estimated that American consumers spend over 1 million dollars on Easter candy every year.

 

The first known Easter bunny sweets come from Germany in the 19^th Century – as a baked cookie-bread.  The first chocolate bunnies don’t begin their American prominence until the mid-20^th Century, long after the chocolate egg became popular in Europe. Now, over ninety million chocolate Easter bunnies are produced each year. According to 76% of Americans, chocolate bunnies should be eaten ears first – among the newer Easter traditions. 

 

Jelly beans were merely an exotic candy until marketed as mini-eggs for Easter in 1933.  Today, giving and eating jelly beans have become one of the most popular Easter traditions. Over 20 billion jelly beans are made for Easter every year.

 

Peeps are the small marshmallow candies shaped into chicks, bunnies, and other animals They were introduced in 1958  and are almost exclusively sold in the US and Canada for Easter.  Each day, five million marshmallow chicks and bunnies are produced in preparation for Easter.  In the 1990s, Peep contests started growing popularity.  Eating contests are held the week following Easter when the candies were discounted. 

 

Although it seems that chocolate crosses (without Jesus) could have been part of the oldest of traditions, mass-produced chocolate crosses started being sold in 2005 by Russell Stover Candies Inc. Although chocolate crosses have been available before, mostly in other countries, this was a first by a major American company.  The crosses have quickly become part of American Easter baskets.

 

Although religious Easter celebrations in declaration of the triumph of God’s love and light will always be the most important to most Americans. The greetings of "Christ is risen!" and "He is risen indeed!" will always hold the most inner joy and peace in the hearts of Christians.  88 percent of parents carry on the Easter tradition of creating Easter baskets for their children.  It was a joy of my childhood.  And it was a joy to make Easter baskets for my son throughout his childhood.  Even though he is 17 years old this year, I think I will keep with tradition at least one more year.  I don’t think he will wear a yellow blazer or let me wet down his hair as we go to church to hold candles at midnight, but he will probably carry the basket to church to be blessed.

 

+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

Peter Cottontail

by Steve Nelson & Jack Rollins

Peter Cottontail
Here comes Peter Cottontail,
Hopping' down the bunny trail,
Hippity, hoppity,
Easter's on its way.

Bringing' every girl and boy Baskets full of Easter joy,
Things to make your Easter bright and gay.
He's got jellybeans for Tommy,
Colored eggs for sister Sue,
There's an orchid for your Mommy
And an Easter bonnet, too.

Oh! here comes Peter Cottontail,
Hopping' down the bunny trail,
Hippity hoppity,
Happy Easter day.

Here comes Peter Cottontail,
Hopping' down the bunny trail,
Look at him stop, and listen to him say:
"Try to do the things you should."
Maybe if you're extra good,
He'll roll lots of Easter eggs your way.

You'll wake up on Easter morning
And you'll know that he was there
When you find those chocolate bunnies
That he's hiding everywhere.

Oh! here comes Peter Cottontail,
Hopping' down the bunny trail,
Hippity hoppity,
Happy Easter day.

The Blind Truth of Being

The Truth of Being Blind

This homelitic sermon is on the healing power of light and our ability to see it.

This sermon is another lesson in Orthodox Christian Spirituality using the readings of the Malankara-Syrian Orthodox lectionary: John Chapter 9 (with references to Mark 10:46-52 and Matthew 9:27-31) and Ephesians chapter 5

This sermon lesson given on Sunday, March 29, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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http://frjohnbrian.hipcast.com/rss/spiritual_reflections_or_fr_john_brian.xml
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The Blessing Cross

Dear Father John,

I want to express my thanks for the beautiful article you wrote on the
glorious Cross. I have emailed it to many people, because I think it truly
captures the significance of our blessed symbol of redemption and salvation.

In the Ethiopia Orthodox Church we pray the Prayer of the Cross every day:
The Cross is our power.
The Cross is our strength.
The Cross is our redemption.
And the Cross is the salvation of our souls. Amen

May Our Lord and Our Lady bless you as you continue to use your gift of
writing to proclaim the glorious truths of the Orthodox Faith.

Selam,

Gebre Menfes Kidus

The article "The Blessing Cross" by Fr John Brian was recently published on
the ICON website:
http://www.icon.org.in/jsp/icon/resources/BlessingCross.pdf

Wisdom of Choosing Good Anyway

Wisdom of Choosing Good Anyway

This sermon is on the power of wisdom during Great Lent; another lesson in Orthodox Christian Spirituality using the readings of the Malankara-Syrian Orthodox lectionary: Sirach (Barasera) 51:13-30 and 1 Peter 3:8-16.

This sermon lesson given on Sunday, March 22, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Nonviolence from a Christian Perspective

"Taking a Vow of Nonviolence from a Christian Perspective"
A Special Talk ~ Saturday, March 21, 2009

+ The Cross is central to the Christian understanding of nonviolence +

[photos by Teresa Kochamma]

Using references to Orthodox Christian resources from New Testament to the present time, Father John Brian Paprock, Orthodox Christian priest, draws on the writings St Matthew, St Paul (Romans chapter 12), St John Chrysostom (Three wars passage of Homily on 1st Timothy), Armenian Catholicos Karekin II and others. He uses stories and examples from the lives of the desert fathers, St Seraphim of Sarov, Martin Luther King Jr and Gandhi. In addition to his own life examples and experience.

This is the two hour talk (in three parts) by Father John Brian at the invitation of the Joyful Path Buddhist Center in Blue Mounds, Wisconsin.

Part 1 of 3
Listen on line here:

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Part 2 of 3
http://frjohbrian.blogspot.com/2009/03/part-2-nonviolence-from-christian.html
Part 3 of 3
http://frjohbrian.blogspot.com/2009/03/part-3-nonviolence-from-christian.html

Part 2: Nonviolence from a Christian Perspective

Part 2 of 3
"Taking a Vow of Nonviolence from a Christian Perspective"

Saturday, March 21, 2009

This is the second part of a two hour talk by Father John Brian Paprock, Orthodox Christian priest, at the invitation of the Joyful Path Buddhist Center in Blue Mounds, Wisconsin

Listen online here:

PODCAST OR DOWNLOAD: http://feeds.feedburner.com/frjohnbrian OR http://frjohnbrian.hipcast.com/rss/spiritual_reflections_or_fr_john_brian.xml OR http://frjohnbrian.hipcast.com/rss/interfaithsociety.xml

Part 3: Nonviolence from a Christian Perspective

Part 3 of 3
"Taking a Vow of Nonviolence from a Christian Perspective"

Saturday, March 21, 2009

This is the third part of a two hour talk by Father John Brian Paprock, Orthodox Christian priest, at the invitation of the Joyful Path Buddhist Center in Blue Mounds, Wisconsin

Listen online here:


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OR http://frjohnbrian.hipcast.com/rss/interfaithsociety.xml

Meaning of the Mid-Lent Cross

Meaning of the Mid-Lent Cross
~ special sermon ~

There are four powerful prayers in each of the four directions with the Mid-Lent Cross. This sermon is on the meaning of the Mid-Lent Cross, the Golgatha, King Abgar and the healing power of the prayer for this auspicious time.

This sermon was given for Mid-Lent, March 18, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Revealed and Healed

Revealed and Healed

This truly homelitic sermon is on the healing power of knowing during Great Lent.

This sermon is another lesson in Orthodox Christian Spirituality using the readings of the Malankara-Syrian Orthodox lectionary, starting in Numbers 17:1-8, 1 Samuel 7:10-17, Isaiah 56:1-7, Matthew 15:21-31, and then verse by verse through Romans 7:14-25

This sermon lesson given on Sunday, March 15, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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http://frjohnbrian.hipcast.com/rss/spiritual_reflections_or_fr_john_brian.xml
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GOD IS OUR REFUGE AND STRENGTH

OVBS Training Camp Theme Presentation
given Saturday, June 12, 2004

at St. Gregorios Malankara Orthodox Church, Oak Park

by Fr. John-Brian Paprock, priest - Holy Transfiguration Orthodox Mission, Madison

In name of the Father and the Son and the Holy Spirit. Peace be with you.

Truly I am honored to address you today on this occasion and pray that the
Lord guide my words to the necessities of His servants here present.

The theme for this year’s Orthodox Vacation Bible School is from Psalm 46:1

"GOD IS OUR REFUGE AND STRENGTH "

Perhaps it is not ironic that this verse would be on the lips of the
protestant minister at the beginning and at the end of the national requiem
for President Ronald Reagan and was broadcast on live television last night.
This verse is indeed a comfort for many. Not just those in mourning, but
everyone, especially our young people, who live in an unsure world. Danger
and distress seem to be every crossroads, at every vestibule. A REFUGE
(according to Webster’s dictionary) is “shelter or protection from danger or
distress.”

An Ethiopian priest asked me, a month or so ago, if I could help him with
curricula about modern issues that youth, particularly teens and young
adults, face in America. I came up with the five major issues that youth
face in America. Each of these is a presenting danger.

FIVE ISSUES YOUTH FACE IN AMERICA
1. Substance Abuse - tobacco, alcohol, drugs
2. Sex - pregnancy, sexual activity, AIDS
3. Suicide - depression, harming self
4. Gangs - criminal behavior, violence to others, bullies
5. Family problems - "generation gap" verbal abuse, domestic violence,
alcoholism, "secrets"

It is important to realize that young people who get in trouble often seek
refuge in the first four, because they do not believe that they have any
other safe place – no other safe people – to go to in difficult and
confusing times. The one source of safety, the family, may be a source of
great contention or confusion. Without other adults or mature older youth
to be trustworthy, loving, compassionate, kind and honorable - in other
words, to be “safe people” – youth lose moral stability and often make
endangering decisions. The church, its clergy, its teachers and its lay
ministers, must be “safe” and trustworthy when other places and other people
are not. It should always be a refuge and sanctuary to any that seek
shelter from the storms of family or society.

Perhaps the scriptures can give us insight so that we can assure our young
people (and each other) that “God is our refuge and our strength.”

Of the 15 times the Hebrew word that is translated “refuge” in used in the
Old Testament (Strong’s Concordance), two thirds are among the Psalms. It
(“Machseh”) is also used four times in Isaiah and once in Proverbs. The
word “refuge” is actually not used in the English translation of the New
Testament – so I could not find a direct and specific reference to “refuge”
in the New Testament in my concordances.

In the Psalm 46, God is called “our refuge” three times. In the first
verse, He is also “our strength” and “our immediate help in trouble.” This
idea is also collaborated by Isaiah in Chapter 4:5-6 (which Isaiah
reiterates in chapter 25:4).

In verses 7 and 11 of the Psalm, we are assured the “Lord of Hosts is with
us, the God of Jacob is our refuge.”

How many know what the name “Jacob” means? “Supplanter”

Jacob becomes Israel in Genesis 32:28, after Jacob works out the issues with
his brother Esau and with his father-in-law Laban and wrestles with God. In
fact Genesis 32:28 is the first mention of Israel.

How many know what “Israel” means? “Ruling with God”

So, according to the Psalmist, it is the God of Jacob, not the God of Israel
that is our refuge. It is the God that we know as we work through the issues
of our life before we wrestle with Him (Genesis 33:24-30) and then rule our
lives with Him. As it says, Genesis 33:30, “I have seen God face-to-face
and my life is preserved.” Perhaps, the Psalmist is alluding to this
transformation by saying “the God of Jacob is our refuge.”

In Psalm 62 (see also Psalm 71, 91, 94 and 104), verses 6-8, the reference
to “rock” as strength and refuge gives scriptural insight to another feature
of God as our refuge and strength, particularly verse 7:

“In God is my salvation and my glory: the rock of my strength and my refuge
is in God.”

In Psalm 94:22 “But the Lord is my defense and My God is the rock of my
refuge.”

Looking to the New Testament, there are only six references to “rock” –
petra - specifically.

The only two negative references come from Luke’s Gospel and the parable of
the Sower. The rock is inhospitable for growth (8:6) and our Lord, in the
explanation of the parable (8:13), uses that rock to symbolize faith without
roots. This is similar Isaiah 28, verse 15-17, but in Isaiah the “refuge of
lies” will be destroyed and the precious corner stone” will be a “sure
foundation.” In a like manner, Matthew Chapter 7, in the parable of the
foundations; verses 24-27: “… like a wise man which built his house upon a
rock…” (also used in Luke 6:48). In Matthew Chapter 16, Jesus renames
Simon – Peter – petra – verse 18: “…upon this rock I will build My church.”

The scripture seems to point to two different name changes, two
transformations, for greater security and salvation, when refuge will no
longer be among our needs. Also, the scripture is teaching us how we may
become “rock” for refuge – trustworthy and safe.

The only other “rock” (e.g. petra) in the Gospels is at the end of Matthew
and Mark where they both describe the sepulcher as hewn out of rock. Truly,
a refuge for the sacred body until the Resurrection! What other refuge
could the Body of Christ have until the resurrection no matter how
temporary?

Time does not allow me to dwell on the instructions for refuge given in
Psalm 91. I will leave that to you. Other refuge references in psalms: 14:6
for the poor; 142:5 portion in the land of the living.

Proverbs 14:26: “In the fear (awe of His power) of the Lord is strong
confidence: and His children shall have a place of refuge.”

There is a story, based on an actual case (but I have lost the reference
long ago) about a park where the neighborhood children played with very old
play equipment. A philanthropist happened to be walking through the park
and saw the rusted and broken jungle gym and swing set, the empty sand box
that was more of a “mud box” and the breaking concrete and asphalt where
some children were throwing a ball at a basketball backboard without a hoop.
So, he asked the children what equipment they would want, “Name anything and
I will get it for you and have in installed in this park.” The excited
children gave them their list. They were very happy and told their parents.

Then the philanthropist held a neighborhood meeting and had the parents
raise their concerns for the safety of the equipment and he promised them
the safest equipment ever made, but asked for their help in installing the
equipment. The philanthropist was wise, he knew the parents would not trust
the equipment until they could see it for themselves.

So the day came and all the equipment arrived. The children gathered in awe
and anticipation. The parents and professionals began to put the equipment
together across the park where there was enough space. The children played
on the old equipment while the adults worked long and hard for the children.
It was dark when they finished.

The next morning, the parents awoke to the sound of children playing in the
park, but to their dismay, they were playing on the old equipment. The
parents asked if they had seen the new playground.
“Isn’t everything you wanted?”
“Yes, Mom” – “Yes Dad”
“We spent hours making this ready for you. Did you even try the new
equipment?”
“Yes, Mom” – “Yes Dad”
“Do you like it?”
“Yes, Mom” – “Yes Dad”

The parents would get the children to play on the new equipment for a short
time, but they would return to the old “stuff” soon after the parents would
leave.

Scratching their heads, they called the philanthropist who funded a study.
The pollsters asked every child about every piece of equipment. More than
90% liked the new equipment over the old “stuff.” The children even had
their favorites among the new equipment. However, the statistics were
clear - again over 90% indicated that they did not like the location. The
children could not articulate the reason that they did not like the
location. It wasn’t too sunny or too shady. It wasn’t too far to walk.
The pollsters gave up.

The philanthropist was going over the dismantling of the new equipment with
a contractor (no parents offered with the dismantling). They were looking
at a map of the park. The contractor said, “This will be easier that taking
our the old stuff – all the new stuff is so close to the road. The only
problem is going to be interrupting traffic for my truck to haul the stuff
away.”

The philanthropist changed his mind and asked if he could build a fence
between the new equipment and the busy road. When he did, the children gave
up the old equipment for the new stuff. Every child knew the busy road was
dangerous and, even if they could not articulate their concern, they
naturally spent their time inn the safe places of the park.

The fence, the boundary, created a refuge where the children could enjoy the
gifts of the philanthropist. And the other “stuff” was no longer necessary.
Children, yes even teens, need boundaries as well as hugs to know they are
safe. Then, everyone can enjoy the gifts of the great Benefactor of us all.

This has been a very short introduction. I know it leaves many questions
and only scratches the surface of our theme. I hope that I have given some
food and some insight. The American comedienne Lily Thomplin used to say
during her one-woman show in the early 1980s – “If I didn’t make you laugh,
I hope I left you more confused.” So do I, because I know that confusion
is the first step to knowledge. I pray that God has allowed me to give more
insight than confusion.

May our churches (and our classes) be refuges of loving attention to the
needs of those placed in our care. May God make our places strong and secure
refuges and may He make us trustworthy guardians. God IS our refuge and
strength, our immediate help in times of trouble. May He cover us with His
feathers, as a father eagle covers his children, and under His wings we
shall trust.

Now and forever. Amen.

Healing Spiritual Paralysis

Healing Spiritual Paralysis

This sermon is on the healing power of repentance during Great Lent.

This sermon is another lesson in Orthodox Christian Spirituality using the readings of the Malankara-Syrian Orthodox lectionary, discussing Mark 2:1-12; Romans 5:1-11; and Isaiah 5:20-25.

This sermon lesson given on Sunday, March 8, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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TOWARDS HOLINESS

From: [spiritualhelp] spiritualhelp@yahoogroups.com
Sent: Friday, March 06, 2009 7:18 AM

A Little Spiritual Help - TOWARDS HOLINESS

The Inaccessible One has become accessible, the transcendent God has taken flesh and dwelt among us. The holiness which surpassed every human notion and was a separation reveals itself to be otherwise: the very holiness of God can become infinitely close without becoming any the less mysterious; it becomes accessible without our being able to possess it; it lays hold of us without destroying us. In this perspective we can understand the words of St. Peter in his General Epistle, that we are called to become partakers of divine nature...

All holiness is God's holiness in us:

It is holiness that is participation and, in certain way, more than participation, because we participate in what we receive from God, we become a revelation of that which transcends us. Being a limited light, we reveal the Light. But we should also remember that in this life in which we are striving towards holiness, our spirituality should be defined in very objective and precise terms.

When we read books on spirituality or engage in studying the subject, we see that spirituality, explicitly or implicitly, is repeatedly defined as an attitude, a state of soul, an inner condition, a type of interiority, and so on.

In reality, if you look for the ultimate definition and try to discover the inner core of spirituality, you find that spirituality does not consist of the states of soul that are familiar to us, but that it is the presence and action of the Holy Spirit in us, by us, and through us in the world.

Metropolitan Anthony of Sourozh
God and Man, Pages 81-82
Hodder and Stoughton
Revised 1974 international paperback (1971 first edition)
030609

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"A Little Spiritual Help" is for
HEALING LIFE, DEEPENING FAITH, ENRICHING PRACTICE, and REFRESHING SPIRIT
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Dusting Off the Image for Lent

Dusting Off the Image for Lent

This sermon is on the healing power of repentance during Great Lent.

This sermon is another lesson in Orthodox Christian Spirituality using the readings of the Malankara-Syrian Orthodox lectionary, discussing Genesis 7:6-24; 2 Kings 5:1-14; Isaiah 33:2-9; Jeremiah 15:15-21; Acts 5:12-16 & 19:8-12; Romans 3:27-4: 5; St. Luke 5:12-16.

This sermon lesson given on Sunday, March 1, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Hold Fast The Pattern

Hold Fast The Pattern
"put your thoughts on that which is above"

This is a sermon on the reasons for the discipline of fasting for the Great Lent.

This sermon is another lesson in Orthodox Christian Spirituality using the readings of the Malankara-Syrian Orthodox lectionary, focusing on the Prophecy of Isaiah Chapter 58 and the Epistle of St Paul to the Colossians Chapter 3.

This sermon lesson given on Sunday, February 22, 2009 by Fr John Brian
Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Why Pray for the Departed

Why Pray for the Departed

Further preparation for Lent

This is a sermon on the reasons for praying for the departed in preparation for the Great Fast of Lent.

This sermon is another lesson in Orthodox Christian Spirituality using the readings of the Malankara-Syrian Orthodox lectionary for the Sunday of all Departed, focusing on 2 Maccabees 12:38-45, 1 Corinthians 15:20-28 and James 3:1-12.

This sermon lesson given on Sunday, February 15, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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TWICE A WEEK - A LITTLE SPIRITUAL HELP

TWICE A WEEK - A LITTLE SPIRITUAL HELP

Some previous posting:

BRUSHING AGAINST GOD - February 6, 2009
THE INNER KINGDOM - February 5, 2009
ALTARS OF KNOWING - January 30, 2009
GOD WILL NEVER ABANDON - January 28, 2009
IN SMALL THINGS - January 23, 2009
THE MERCY OF DIFFERENCES - January 21, 2009
TEN POINTS ON PRAYER - January 16, 2009
PRAYER AND GOD'S HELP - January 14, 2009
GOD'S LOVE IS ALWAYS AVAILABLE - January 9, 2009
LOVE OF GOODNESS - January 7, 2009
THE TRANSCENDENT - January 2, 2009

These helps can be read at the Yahoo Group email list:
http://groups.yahoo.com/group/spiritualhelp/messages
Or at the Facebook Group "A Little Spiritual Help" Discussion Board:
http://www.facebook.com/groups.php?id=675666944#/board.php?uid=43149545605

To get "A Little Spiritual Help" during the week in your email,
Subscribe: spiritualhelp-subscribe@yahoogroups.com
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Or join the Facebook Group
http://www.facebook.com/groups.php?id=675666944#/group.php?gid=43149545605

Please pray for this effort as we can all us a little spiritual help now and
then...

your servant,

Fr John Brian
Holy Transfiguration Orthodox Mission Parish
Madison, Wisconsin ~ 608.242.4244
http://maruroopa.blogspot.com/
o HEALING LIFE o DEEPENING FAITH
o ENRICHING PRACTICE o REFRESHING SPIRIT

In The Wilderness With Animals and Angels

In The Wilderness With Animals and Angels

".... there in the wilderness forty days, being tested by Satan; he was with the wild beasts; and the angels ministered to him."

This is a sermon on the reasons for fasting in preparation for the Great Fast of Lent - the Gospel of Mark 1:12-20. This sermon is another lesson in Orthodox Christian Spirituality using the readings of the Malankara - Syrian Orthodox lectionary.

This sermon lesson given on Sunday, February 8, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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All For One: hand-head-heart

This is a sermon continuing the theme of living with others in God's love - especially 1 Corinthians 12:12-31 - "There is one body" Also discusses the gospel reading: Mark 6:1-6.

This sermon is another lesson in Orthodox Christian Spirituality using the readings of the Malankara - Syrian Orthodox lectionary.

This sermon lesson given on Sunday, February 1, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Dirty Snow Judgment

Dirty Snow Judgment
Insides by The Outside?

This is a sermon continuing the theme of living with others in God's love - especially: 1 Corinthians 4:5 - "Therefore do not judge before the time, until the Lord comes and brings to light the hidden things of darkness and reveals the thoughts of the hearts; then shall every man have praise from God."

This sermon is another lesson in Orthodox Christian Spirituality using the readings of the Malankara - Syrian Orthodox lectionary.

This sermon lesson was live and extemporaneously given on Sunday, January 25, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Human Harmony - Spiritual Blessing

Human Harmony - Spiritual Blessing
"To this end we follow Christ"

This is a homelitic sermon of 1 Peter 3:8-15 including the meaning of Timket (the Ethiopian Orthodox Holy Day honoring the Ark of the Covenant at Epiphany) and living with others in God's love.

This sermon is another lesson in Orthodox Christian Spirituality using the readings by the Malankara - Syrian Orthodox lectionary.

This sermon lesson in Orthodox Christian Spirituality given on Sunday January 18, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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the word "passion"

Hello Father,

Just a little question that's had me curious for some time now. I was
wondering what (if any) the distinction is between passions in general (the
ones to be eliminated), and the Passion that refers to the week leading up
to Easter. -- Are these two concepts / terms at all related? Is it just a
coincidence in translation, or are they actually the same word meaning the
same thing?

Thanks,
Carl

---------response---------------

Hello Carl,

The earliest Christian uses of the words translated as "passion" come from
scripture. The first English translations together with the evolution of
meaning in modern English is where some confusion arises. There are
certainly much more qualified linguistic scholars than me, so please take my
brief answer as a beginning and feel free to correct any mistakes I may have
made. Meditation and prayer on this has given me some insight and
understanding as well, so I am grateful for your inquiry.

"Passion" is only used three times in the King James Version of the New
Testament, the first and most widely read English translation. I found this
surprising, since it is often used in translations of the Fathers and
Saints. It is used only once to signify the historic ordeal of Christ's
crucifixion (Acts 1:3). The other two, to indicate intense interest (Acts
14:15 and James 5:17). Neither deal directly with the sinful "passions"
that are "to be eliminated" as you mentioned in your questions. Looking to
the original Greek reveals that these are two different words.

In the first case, Acts 1::3, the Greek in "pascho" - literally "to suffer,
to endure, to experience intensely." "Pascho" is actually translated "to
suffer" or "to endure" in the King James Version in over 30 other instances!
"Pascho" (Holy Pascha) is the word for Easter and Passover as well.

In the other two cases, the NT Greek is "homoiopathes" (lit. homoi=same;
pathes=suffering/ache) connoting intense interest. To clarify the meaning
and use of "pathes," I looked up similar NT Greek words and their English
translations in scripture. In Acts 26:23, "pathetos" is translated as "able
to suffer." In over a dozen Epistle verses, "pathema" is translated as
"suffering" or "affliction" (see especially 2 Corinthians 1:5, 6 and 7).
Finally, "pathos" is translated (in the Greek word's only NT appearance - 1
Thessalonians 4:5) as "lust." "Hedone" (lit. pleasing sweetness) and
"epithumia" (lit. desire) are the more common Greek words translated as
"lust" in the New Testament.

The passions that we speak of in modern English as sins and human failing
are closer to this last idea of "pathos," "hedone" and "epithumia." In many
ways our understanding of passion comes from the evolution of modern romance
- where emotional pleasure and pain have been the angst and the crescendo of
drama. I can imagine this passion with an over-acted Shakespearian English
- "Alas, woe is me!"

Indeed, this last is insight into the nature of the passion we work to
discard in our spiritual development. This "ache" and "suffering" is
completely of the self - separate from God - alone in the world, desperately
clinging to the opinion of others or the opinion of that special one person
where we have placed our intense interest or to that object of our intense
interest. For many nominal Christians in the modern secular world, this may
be the closest to a crucifixion that may ever be experienced - the
separation from the object of infatuation, romantic love. There are good
social and biological reasons why young people "fall in love"
or "lust" or "passion" and - as anyone who has had a childhood crush will
have to admit - the object of this intense interest is elevated above all
others.

Christ taught us that we can overcome anything that may separate us from
God. The simplest way to be separated from God is to place something, e.g.
another person, between you and God. In the Gospels, we are reminded to
love God with all our minds, all our hearts and all our souls. Often, in
romantic terminology and pop songs, this is the passionate way to love the
person of our affection. We are also given the message that we should give
"our hearts" to another. St. Paul reminds us that the pain, ache and
suffering of separation from God is the price for sin. So, we must work in
our spiritual development to purify our lives from the manifold sins of this
world. This is difficult, even more so in our modern secular capitalistic
society.

Certainly, there are other tangents to be explored and deeper insight to be
gained. I was taught when confronted with mystery, accept the Truth even if
I cannot comprehend it, pray for understanding, and, perhaps, God will
reveal it as a light in the darkness. Unworthy as I am, I am grateful for
the few revelations God has granted me.

Please pray for me and the ministry set before me, that I may be a better
servant of Christ and all in His Church.

O Lord, Jesus Christ, restore us to the homeland we long for; keep far from
us all evils and divers (lowly) temptations; help us endure in the day of
our passion (pascho) and save us from our passions (pathos); this we ask of
Thee, together with the Father and Living Holy Spirit. Amen.

your servant,

Fr. John-Brian
"We have this treasure in earthen vessels, that the excellency of the power
may be of God, and not us." IICor4:7

Reflection in Water - Epiphany Renewal

Reflection in Water - Epiphany Renewal
The Elements of Being

This is a reflective sermon on the meaning of Ephiphany, Water as a state of being. By participation in God's love in the elements of being, the sacraments and the cycle of the year.

This sermon is another lesson in Orthodox Christian Spirituality using the story in Matthew chapter 3 and other readings by the Malankara - Syrian Orthodox lectionary.

This sermon lesson in Orthodox Christian Spirituality given on Sunday January 11, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Resolution for the New Year

Sunday Sermon

Resolution for the New Year:
"I will participate in God's Love"

So many people make New Year resolutions to improve life. How about making a few to improve spiritually this year?

Participation in God's love means several things. This homiletic sermon is another lesson in Orthodox Christian Spirituality using the Isaiah chapter 26 and the third chapter of St John's Epistle as appointed by the Malankara - Syrian Orthodox readings.

This sermon lesson in Orthodox Christian Spirituality given on Sunday January 4, 2009 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Fellowship of Light

How to join the Fellowship of Light:
"...and in Him is no darkness."

Reviewing the secular year that is passing and integrating experiences can be helpful in spiritual development.

This homiletic sermon is another lesson in Orthodox Christian Spirituality using the first chapter of St John's Epistle as appointed by the Malankara - Syrian Orthodox readings.

This sermon lesson in Orthodox Christian Spirituality given on Sunday December 28, 2008 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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(photo above by JBP 2008)

Who will stop you from getting to heaven?

I had a dream where all that is good in heaven was available to me, but my enemies (real and imagined) were blocking my access. I was both afraid and revulsed and could not even approach. My heart's desire was to be with God and be with Him in heaven. So, I moved closer to them with revulsion, enmity and fear mounting. I noticed they were smiling and offering hugs. What a cruel joke! I thought. This is no dream, it is a nightmare! I turned away in disgust, heaving with difficult breaths due to fear-stoked adrenaline. I prayed "God, is there no way to get to you except through them?"

"This is the way," He spoke quietly in my heart, "and you are so close. Why would you let them stop you from heaven?"

"What do I do?"

"Love them."

So, I turned and ran at them with my arms open wide. I closed my eyes in terror for what might happen. Tears streaming down my face. I was met with a warm embrace. Instead of my enemies, it was the Lord Himself. He held me as I sobbed uncontrollably, saying, "I didn't know. I didn't know."

Pray for me

Fr John Brian

Incorporating Incarnation

Lessons in Orthodox Christian Spirituality
"incorporating incarnation" ~ Sixth of six pre-Nativity lesson sermons

This homiletic sermon uses scriptures appointed by the Malankara/Syrian readings for the preparation for Holy Nativity. Father John focuses on spirituality in religion and how looking at
these Gospel stories with symbols, metaphors, etc. can help us in our personal spiritual development.

Includes the end of the third chapter of the Gospel of Luke and the beginning of Isaiah chapter 11 as well as Romans chapter 4.

This sermon lesson in Orthodox Christian Spirituality given on Sunday December 21, 2008 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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already with us - Orthodox Spirituality 5

Lessons in Orthodox Christian Spirituality
"already with us"
Fifth of six pre-Nativity lesson sermons

This homiletic sermon uses scriptures appointed by the Malankara/Syrian readings for the preparation for Holy Nativity. Father John focuses on spirituality in religion and how looking at these Gospel stories with symbols, metaphors, etc. can help us in our personal spiritual development.

Includes the end of the first chapter of the Gospel of Matthew and the end of the first chapter of Paul's Epistle to the Galations.

This sermon lesson in Orthodox Christian Spirituality given on Sunday December 14, 2008 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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HUMAN RIGHTS AND SPIRITUAL DEVELOPMENT

Key Note Address on the occasion of the 60th Anniversary of UN Declaration of Human Rights ~ 10th Anniversary of Interfaith Awareness Week in Wisconsin ~ 7th Annual Interfaith Celebration at the Capitol
December 10, 2008 ~ Wisconsin Capitol, Madison, Wisconsin
HUMAN RIGHTS AND SPIRITUAL DEVELOPMENT
by Rev Fr John Brian Paprock

Peace be with you all.

Praise be to the mercy and love of God that has allowed us to gather at this time and in this place. Amen.

The idea of fundamental human rights is not 60 years old. However, we acknowledge and celebrate the 60th anniversary of a universal declaration of human rights that was attested and affirmed by the fledgling United Nations in 1948.

The idea of basic human rights is as old as humanity, from the time of a shared common existence in this world with its equal opportunity problems.

Somewhere in our collective past, something changed. In Genesis, the first book of the Bible, Chapter 11, there is the story of Babel, when all humanity spoke the same language.

Consider this a moment - everyone being able to understand everyone. No debates about the meanings of words with roots in different languages. Imagine being able to speak with anyone anywhere in the world without translation software.

The story of Babel starts with a gathering on the great plain of Shinar. They - those humans of one language - began to cooperatively build a city and a tower. The scripture says, “A tower whose top may reach to heaven.”

Anyone whose has worked on committees, boards or “work-groups” may be appropriately envious of such a time when a universal language naturally dissolved differences and allowed ease of cooperative action. As Genesis says “They have reasoned to do this thing, and now nothing will prevent them from doing that which they have imagined to do.”

For some reason, not explained in the text, God divided their “tongues,” which is an older way of saying God gave different languages. Then, the people were scattered “across the face of the earth” and could not finish the communal project.

“Therefore they called the name of it Babel.” The name can be literally translated from the Hebrew: God confusion (“Bab” = confusion; El=God). This “God confusion” lingers to this day. We still struggle to understand each other, especially in relation to divinity.

Despite the “God confusion” that has been with humanity for so long, 60 years ago, a declaration of common human rights was affirmed by people from all over the face of the earth; by people speaking different languages, having different cultural and religious traditions. If Babel was a wounding of humanity by breaking up a unified people, perhaps, this declaration is a healing ointment.

After 60 years of such a global declaration; after 10 years of such an awareness week, we still have a long way to go.

Here we are in the present, gathered from all over the world, in a secular common building, still struggling to understand one another. Our focus has shifted. We are not so much interested in building a tower to heaven, but rather in building bridges. Bridges built upon universal human rights connect scattered peoples across chasms of diversity.

I believe every bridge that we build makes a better world for all of us. Maybe we have needed to be separated by languages and cultures and distances, in order to spiritually develop into the divinity for which we have been created. For in the struggles to understand, we learn empathy. In the difficulties to tolerate differences, we learn mercy. In the extra-ordinary encounter with those that are different than ourselves, we encounter a transcendent divinity that is greater than us all.

This isn’t as mystical as it sounds. This is a completely natural process of human experience. In 1892, Dr. J Milton Johnston wrote a comprehensive analytical and medical book about the human eye. In the preface, he wrote about sight and seeing: “When the mind moves logically, it takes in a subject in all its relations; there is a natural unfolding of the theme, a progress of thought and breadth of view combining unity and comprehensiveness. There is the absence of one-sidedness.” [Eye studies: a series of lessons on vision and visual tests - 1892]

So, we all see everything in context, together, all at once – with all the component parts. Look around, take a moment and notice everything. We are surrounded by diversity. Even with all the things, stuff and people we can separate by identification, we notice the continuity, the “absence of one-sidedness.” By the way, did you notice how we separate, distinguish, acknowledge and affirm by identifying, using names and terms in our own language, in our own lingo?

So often, we are led by a “God confusion” and everything is fragmented, identifiable only in its separate pieces. Indeed, our capacity to concentrate and focus on a single element is well documented and very useful. In this way, we are able to ignore telephone poles and power lines when looking at a beautiful sunset – only to wonder if Photoshop can remove the telephone poles and power lines later. Nevertheless, we enjoyed the beauty of the sunset, despite intrusive elements.

This reminds me of the story of a Native American elder who goes to New York City to visit his grandson and, as he is walking around, he stops at one of the large potted trees along 6th Avenue. When his grandson asks why he stopped, he says that he is listening to the cricket. Grandson, being city folk, is quite surprised and says, “You expect me to believe that you heard a cricket with all the traffic and city noises going on around us.”

The elder reaches into the pot and shows the cricket to his grandson. As he is putting it back, his grandson asks, “this is some super-human ability of tribal elders that you can teach me, right?”

“Not at all,” says the elder and reaches into his pocket, pulls out some change and drops it on the ground. Immediately, all the people walking nearby turn around, some even watch the coins roll to their resting next top the elders shoes. “Everyone hears that which is important to them.”

It would be fair to ask, “If we don’t hear the same things, see the same things, how can there be peace? Can there ever be a true understanding of anything as long as we can separate them and us? Can we ever be restored to a whole people?”

Orthodox Christian writer Peter C. Bouteneff wrote about an old seminary professor Serge Verhovskoy who would repeatedly tell his students, "Orthodoxy is the absence of one-sidedness." Obviously, he read Dr. Johnston’s work.

Bouteneff explains “The "gestalt" of Orthodoxy, which is simultaneously relativism and sectarian one-sidedness, is not easy to apprehend. We must spend our lives in it in order to find our way… [the absence of one-sidedness] steers a course between fundamentalism and relativism. Its way is one of freedom and optimism.” [Sweeter Than Honey: Orthodox Thinking on Dogma and Truth by Peter C. Bouteneff - 2006]

“We must spend our lives in it;” in this path between fundamentalism and relativism, but this is the way of freedom and hope.

Let me put this in another context. It is not that everyone else MUST accept me. No, it is I that must accept them. This attitude frees me waiting for everyone else to do something and it empowers me to do something. It is not us verses them, it is our fragment, our piece of the puzzle, separated from all the other fragments. That is, most of THEM are already in the world I am in – duh! At once, I am struck by the absence of one-sidedness. If I am able to allow the transcendent qualities of encounter pierce through my biases and prejudices, I can almost hear that original language spoken in the plain of Shinar coming from the hearts of people everywhere.

How one goes about doing dealing with the connectedness, and listening to the heart, is the work of religious ritual and spiritual development. It takes time to progress spiritually, but I do not despair. I have encouraged those I have counseled and guided in their spiritual development to accept a simple definition of spiritual progress: “any movement in the right direction.” Miles (Kilometers) in the wrong direction is not progress, but even a millimeter (or fraction of an inch) in the right direction is progress.

Despite horrible stories of religious and ethnic suppression, oppression and genocide (some still being perpetrated as we are gathered here), I can see we are facing the right direction. Once facing the right direction, all we need to do is take the next step in front of us. As small as some of the steps we take seem, as tired and cynical as I get sometimes, I know that we are headed in the right direction – and so I see that we are making progress.

As an example of facing the right direction, I want to quote an American humanist and humorist, who was a self-proclaimed atheist. It might seem strange that an Orthodox Christian priest might quote such a person at such an event as this, but such is the scope of my hope.

Kurt Vonnegut, Jr. died in April of 2007. He wrote a speech in the month before his death, which was delivered posthumously by his son and then published this year. In this speech, so typical of his writing, there is humor and seriousness. Toward the end of his insightful and sometimes cynical reflections, he wrote: “...how should we behave during this Apocalypse? We should be unusually kind to one another, certainly. But we should also stop being so serious. Jokes help a lot.” [Armageddon in Retrospect, G. P. Putnam's Sons, NY, 2008]

Here we are, a diverse people, gathered to celebrate and affirm Human Rights, especially the right to believe and have faith; to worship and have religion; to evolve in our understanding and grow in our spirituality.

So, facing the right direction, listening to that common language that is older than all cultures, seeing the absence of one-sidedness, we step forward being unusually kind to one another.

Taking such a step reminds me of a story I heard a while ago:
A priest, an imam and a rabbi walk into a bar. The bartender said, “Is this a joke?”
[smile]

May the peace, light and love of God of fill our minds and hearts from this time and forever.

Orthodox Spirituality 4 - preparing the way

Lessons in Orthodox Christian Spirituality
"preparing the way"
Fourth of six pre-Nativity lesson sermons

This homiletic sermon uses scriptures appointed by the Malankara/Syrian readings for the beginning of preparation for Holy Nativity - the Birth of St John the Baptist. Father John focuses on spirituality in religion and how looking at these Gospel stories with symbols, metaphors, etc. can help us in our personal spiritual development.

Includes the end of the first chapter of the Gospel of Luke, with a few references to the book of Genesis.

This sermon lesson in Orthodox Christian Spirituality given on Sunday December 7, 2008 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Orthodox Spirituality 3 - mother and child within

Lessons in Orthodox Christian Spirituality
"mother and child within"
Third of six pre-Nativity lesson sermons

This homiletic sermon uses scriptures appointed by the Malankara/Syrian readings for the beginning of preparation for Holy Nativity - the Meeting of Mary and Elizabeth. Father John focuses on spirituality in religion and how looking at these Gospel stories with symbols, metaphors, etc. can help us in our personal spiritual development.

Includes The beginning of the Gospel of Luke, with a few other verse from Peter and 1 Timothy.

This sermon lesson in Orthodox Christian Spirituality given on Sunday November 30, 2008 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Thanksgiving and Psalm 118

"The Lord is gracious and His mercy endureth forever."
Psalm 118 is apointed to be read at the Orthodox Thanksgiving service. Father gave a short sermon on its relevance in the spiritual journey in the modern world.

This sermon on Orthodox Christian gratitude given on Wednesday evening, at a prayer service of thanksgiving in honor of the secular day of Thanksgiving holiday,
November 26, 2008 by Fr John Brian Paprock at Holy Transfiguration
Orthodox Mission Chapel, Madison, Wisconsin.

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Orthodox Spirituality 2 - God with us

Lessons in Orthodox Christian Spirituality
"God with us" - the second of six pre-Nativity lesson sermons

This homiletic sermon uses scriptures appointed by the Malankara/Syrian readings for the beginning of preparation for Holy Nativity - the Annunciation of Mary and the Conception of Jesus. Father John focuses on spirituality in religion and how looking at these Gospel stories with symbols, metaphors,etc. can help us in our personal spiritual development.
Includes The beginning of the Gospel of Luke, few prophecies, and the Epistle of John, chapter 3.
This sermon lesson in Orthodox Christian Spirituality given on Sunday November 23, 2008 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Reflection on More Than 50 Million Victims

~ + ~

In 2005, the 90th Anniversary of the Armenian Genocide was remembered in Armenian Churches throughout the world. We attended one of our sister churches in Kenosha, Wisconsin (which is closer to Chicago than Madison).

There is no Armenian church in Madison. I was the only non-Armenian clergy at that service. Since then, Wisconsin became one of the states to recognize the genocide and most of our congressional representatives are on the record in recognition of the genocide.

This past month, we had the opportunity to meet with the director of a documentary about the genocide on the UW-Madison campus. It was sponsored by the Armenian Student Organization. More recently a 1999 article came to my attention, which brought the genocide into historic and religious context.

This article, or rather compilations of articles, prompted this reflection: "In Memory Of The 50 Million Victims Of The Orthodox Christian Holocaust" http://fr-d-serfes.org/orthodox/memoryof.htm.
Compiled in 1999 by Rev. Archimandrite Nektarios Serfes, it was written by Rev. Father Raphael Moore.

This is a well-written accounting (although undercounting, probably) of the 20th century toll on Orthodox Christians in Central Asia, Asia Minor and Eastern Europe. USSR and Ottoman Turks account for the bulk of destruction.

After reading the compilation, I was teary-eyed. I remembered becoming upset at history lessons in public schools glorifying the crusades - when the crusaders killed Orthodox Christians to "liberate" the treasures of Jerusalem and Constantinople.

But this ... this can only be rivaled by the martyr toll under the savage Roman emperors in the first centuries, especially the Coptic memory of Alexandrian martyrdom, which they honor as the first year of their calendar.

And yet, it's hard to imagine the Turkish exchange students, with whom I have had interfaith dialogue, involved in such a tragedy. I think part of the problem is that THESE individuals would never be involved in such a horrific event, and so they could not imagine any of their ancestors or relatives being involved either.

For those having been born on American soil, or any "free" soil, I can understand the disconnect. Even though I have ancestors (Eastern European and Native American) who suffered persecution, I also have ancestry to the "winners" of the American Revolution. So, America is distant in time and space from the persecution in other countries.

Closer to home, so many Americans grew up believing the only massacres that happened between Natives and Settlers were of white settlers. In fact, in Minnesota there are large monuments to some of these events that publicly document the exact numbers of men, women and children killed by "Indians."

Only in the last few decades has there been any recognition of the impact of genocidal policies that began with "Manifest Destiny" - although similar efforts can be seen by early European settlers in the 16th and 17th centuries.

There is a conscious effort in Minnesota to mark several sites with the Native accounts as well. Although from New England and Canada, I have ancestry on both sides and, in the 1990s, I needed to find inner reconciliation, crying for both sides. During that time, I put myself in situations where I could hear the vitriol of anti-white, anti-Christian Native Americans honestly spoken while being embraced and included as a brother, despite my blonde hair and blue eyes.

The compilation mentions the Greek remembrance of September 9, 1922 (destruction of Smyrna) as well as the April 24, 1915 (beginning of the systematic Armenian horror). Are there exchange memorial services? Do Armenians go to the Greek church and cry with them? Do the Greeks come to the Armenian church and cry with them? Do Orthodox of every ethnicity gather in memory of this torture and wounding to the body of Holy Church? I have seen some shared memorials, but nothing regular enough to show solidarity, honor. Are we so wrapped up in our own bereavement? Is it an ethnic culture only that should grieve and memorialize?

There is a spiritual wound to Holy Church that all Orthodox Christians can feel and grieve. Could this be a woundedness that permeates Orthodox churches in America and other Diaspora lands? Is this what holds Orthodox Christians apart – different moments of historic despair? Holding tight to the remnants of those left behind?

Perhaps, Orthodox Christians need a concerted effort to gather twice a year at each other's churches to cry and pray, to remember and heal. Maybe, out of our weakness we can be made strong.

I asked an old Russian monk about the KGB. He replied, "Even when they came to church, they were after information on who was there, not salvation of souls."

When I asked what he would do if a KGB agent repented, "I would hug and kiss him."

May the prayers of the martyrs give us strength, hope and peace.

Fr. John Brian

Orthodox Spirituality 1

Lessons in Orthodox Christian Spirituality ~ First of six pre-Nativity lesson sermons

This homiletic sermon uses scriptures appointed by the Malankara/Syrian readings for the beginning of preparation for Holy Nativity - the Annunciation of Zachariah and the Conception of John the Baptist. Father focuses on spirituality in religion and how looking at these Gospel stories with symbols, metaphors,etc. can help us in our personal spiritual development. Includes The beginning of the Gospel of Luke, Isaiah chapter 41, and the beginning of Peter's 2nd Epistle.

This sermon lesson in Orthodox Christian Spirituality given on Sunday November 16, 2008 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Begin Christian Spirituality

Begin Christian Spirituality

On this Dedication Sunday, this homiletic sermon uses scriptures appointed by the Malankara/Syrian readings for this beginning of the lectionary year. Father focuses on the how we are separated from God in Genesis and how God has brought restoration to us by including examination of Isaiah chapter 55 and John 10:22-38.

This sermon lesson in Orthodox Christian Spirituality given on Sunday November 9, 2008 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Spiritual Foundation

Spiritual Foundation

Grounded in both this world and the spiritual world, the power of tabernacle and temple, church and chapel are strong spiritual foundations in this world.

On this Foundation Sunday, this homiletic sermon uses scriptures appointed by the Malankara/Syrian readings for this beginning of the leccionary year. Father focuses on the encounter of God in the temple in the prophecy of Isaiah Chapter 6, the references to the tabernacle in Exodus chapter 33 and chapter 40 as well as the Liturgical Gospel of Matthew (chapter 16).

This sermon given on Sunday November 2, 2008 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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One Week to Go: PRAY. SMILE. VOTE.

PRAY. SMILE. VOTE.

Reflections and Guidance on Voting in America

by Rev. Fr. John-Brian Paprock

October 28, 2008

Taxes. It seems that the people of God have always lived with them. Paying taxes is also participating in the political culture, in society. Maybe it's at the lowest and most passive level, but when you pay taxes, you are participating. A tax is usually compulsory payment to Caesar or government to pay for common interests: security, education, goods, etc. It may be taken without reference to its use or benefit. The penalties for non-payment have always been severe.

So, what is expected of the Children of God? What should Orthodox Christians vote in America?

"Give unto Caesar's that which is Caesar's and unto God that which is God's." Luke 20:25

In the founding of the United States America, a noble experiment was engaged. The American Revolution for independence and self-determination in 1776 was centered on the problem of taxation without representation. Standard policy for a monarchy or dictatorship is to exact compulsory charges or payments from individuals, families, businesses, cities, towns. These charges or payments are taxes. Most early Americans were seeking freedom in religion, lifestyle, commerce. King George of the British Empire of which American colonies were part, was doing what every monarch had done before him. He taxed to the far reaches of his empire. The amount of taxation and the rules of taxation in the Colonies were seen as unfair. But, since the King is sovereign, there was no equivalent representation to bring related concerns to the King. Instead of paying taxes without representational voice in their own governing, incidents of revolution happened. One of the first happened in Boston, where tea - a principle export to England - was dumped into the harbor.

In the grand context of humanity and inalienable rights of individuals, the United States of America is primarily constituted around the principle of democracy that requires representation for all taxation. The US Constitution divides government into parts with checks and balances on each other, so that the ultimate power remained local and representational.

The main instrument of individual participation in America is the local vote, not taxes. The vote of each citizen determines the governments over neighborhoods and the nation as a whole. Taxes are the result of those entrusted with representation who together determine common good within the parameters of a free society - idealized in the Declaration of Independence and the Preamble of the US Constitution.

In the over 200 years of American history, there have been scoundrels and treacherous liars who have betrayed representational trust or constitutional oath, but these eventually were voted out, resigned, or were thrown out. This powerful ability of individual voters to have a voice in government is called "the will of the people." In America, this is different than the will of the wealthy and from the will of a monarch - as any citizen regardless of wealth or status has the same power of individual vote.

This should sound familiar to Orthodox Christians and anyone who reads the New Testament. It sounds a bit like the kingdom of God described there. But there, God is a sovereign who exacts no taxes. Yet in that kingdom there is neither master or slave. Wealth has no bearing. The only treasures there are those created by the good done to fellow human beings in this world, in this society, among these people.

An old Russian monk once said, in his broken English, "God's mercy and grace has given the United States to the world." He said every Christian has a duty to serve the community and culture they are living. "In America, the minimum is voting," he said, even though he could not vote being Russian and hoping for the fall of Soviet oppression. As a side note, he died long before modern voting was possible in Russia - as he prayed that he would some day.

Should priests and bishops be active in politics? When I was a candidate for the priesthood in the 1980s, it was made clear biblically and traditionally, that those in holy orders should not be intentionally involved. I was told not to join a political party nor break the trust of American civility by endorsing one candidate or party over another. This is the wisdom of a church that has suffered in various political climates over the centuries and has been a witness to the consequences of church leaders that sought secular powers to govern. Nevertheless, I am a citizen as well as a priest and I have voted in every major election and ballot in my adult life. I have taken advantage of early voting laws in my state this cycle to cast my ballot already. I can say that I have voted for candidates of both major parties and a few "third" parties over the years. I have never felt less Christian even when I have held my nose to cast a ballot, voting for the lesser of two evils. I have yet to encounter a candidate that fully espouses Orthodox Christian morality or ethics, but some get closer than others.

I also pay taxes.

"I do not mean that you should separate completely from all immoral people of this world...otherwise you would be obliged to leave this world." 1 Corinthians 5:10

Orthodox Christians, no matter how pure, no matter how holy, are among people. The priority of Orthodox Christians should be in participation with God; our progress toward His ideals for individuals and for humanity as a whole. In America, every Orthodox Christian who is a citizen, has the right to vote. The combination of "living in the world but not being of it" and participating in local and national elections are not contrary, but complimentary.

The summation of what Orthodox Christians should do: "Love God with all our mind, heart and soul; and our neighbor as ourselves."

God is first - so PRAY.

Our neighbors are next - so SMILE.

God, neighbors and ourselves together - so VOTE.

PRAY. SMILE. VOTE.

God Does Forever New

God Does Forever New:
A Paradox of Wealth and History

The period between the Festival of the Cross and the prelude to Holy Nativity of Christ - the Incarnation - is a time particularly suited for contemplating the paradoxes of following the Way of Christ.

Homiletic sermon, using the scriptures appointed by the Malankara/Syrian readings for this Sunday after the Festival of the Cross: Luke chapter 18:18-27 and end of 1 Corinthians chapter 5 wit a reference to Isaiah 43.

This sermon given on Sunday October 26, 2008 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Blessing of Water in the Eastern Christian Tradition

Blessing of Water in the Eastern Christian Tradition


Fr John-Brian Paprock was invited to give a presentation at the "Gathering of Waters" at Edgewood College in Madison, Wisconsin. The "Gathering of Waters" was a prelude event for the World Parliament of Religions sponsored by the Greater Madison Inter-religious Association and other religious and interfaith groups.




This audio lecture was given with a powerpoint presentation by Fr John Brian. (RSS feed, podcast or listen below)




The lecture was followed by a blessing of water by Fr John Brian assisted by Marcus and Mikas Muluken, members of Holy Transfiguration Orthodox Mission in Madison. Photos by Teresa Kochamma Paprock.




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Reasonable Paradox

Reasonable Paradox

The period between the Festival of the Cross and the prelude to Holy Nativity of Christ - the Incarnation - is a time particularly suited for contemplating the paradoxes of following the Way of Christ.

Homiletic sermon, using the scriptures appointed by the Malankara/Syrian readings for this Sunday after the Festival of the Cross: Luke chapter 16 and 1 Corinthians cahpter 1

This sermon given on Sunday October 12, 2008 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Paradox: From the Cross to Incarnation

Paradox: From the Cross to Incarnation

The period between the Festival of the Cross and the prelude to Holy Nativity of Christ - the Incarnation - is a time particularly suited for contemplating the paradoxes of following the Way of Christ.

Homilectic sermon, using the scriptures appointed by the Malankara/Syrian readings for this Sunday after the Festival of the Cross: Liturgy - Mark 2:23-28; Acts 7:2-5; Romans 8:1-11; Other services - Matthew 5:13-16; Matthew 18:23-25; Isaiah 54:1-8; Genesis 42:18-22

This sermon given on Sunday October 5, 2008 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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More Cross Making

More Cross Making
Intersections of the Cross
3rd Sermon on the Cross
Festival of the Cross continues

The Festival of the Cross is also called the Exaltation or Elevation of the Cross. It is an important occasion of Holy Church. This sermons continues a focus on the history and the power of the cross.

This sermon given on Sunday September 28, 2008 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Making Cross More

Making Cross More
2nd Sermon on the Cross
Festival of the Cross continues

The Festival of the Cross is also called the Exaltation or Elevation of the Cross. It is an important occasion of Holy Church. This sermons continues a focus on the history and the power of the cross.

This sermon given on Sunday September 21, 2008 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Cross Making More

Cross Making More
Festival of the Cross begins

The Festival of the Cross is also called the Exaltation or Elevation of the Cross. It is another important occasion of Holy Church. The history and the power of the cross is the focus of this sermon - Cross Making More!

This sermon given on Sunday September 14, 2008 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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The More Things Change....

The More Things Change....

...the more we need to be Godly. This homiletic sermon rasies the question: are we ready to deal with the change from the eternal persepctive?

Scriptures:
Matthew - end of Chapter 5 (38-48); 1 Corinthians end of Chapter 3 (26-38) 1 Peter - beginning of Chapter 2 (1-6)

This sermon given on Sunday September 7, 2008 by Fr John Brian at Holy Transfiguration Orthodox Mission Chapel, Madison Wisconsin

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Reflections on Receiving the Good Neighbor Award

Reflections on Receiving the Good Neighbor Award ~ End of August 2008
By Rev Fr. John-Brian Paprock

[Rev. Fr. John-Brian Paprock received the "Middleton Good Neighbor Award" in a ceremony at the Good Neighbor Festival on Sunday, August 24, 2008. GNF Committee President Rich Schmidt said the committee voted "unanimously and without hesitation" to present the award to Fr. Paprock, who was nominated by retired Boy Scout Troop 940 Scoutmaster Ron Berman, with whom he worked for many years. Schmidt said Rev . Paprock "is truly an asset to our community." The GNF Committee gives three Good Neighbor awards each year. More information: http://maruroopa.blogspot.com/2008/09/orthodox-priest-wins-community-award.html ]

One of the families that live in a duplex down the street came up to congratulate me on this award. They had seen the picture in the local paper. I was pleased to see them and was honored that they took the time. I said, trying to be gracious, "Well, being a Good Neighbor requires neighbors and I am blessed you are our neighbors."

When the Good Neighbor Festival president, Rich Schmidt, called me a few weeks earlier, I was a bit surprised. I asked, "Why me?" He said that Middleton has a long tradition of recognizing exemplary voluntary service to the community and that he had several pages of an extensive history of service to the community. I was surprised that he would have such a history. Apparently, my wife had conspired with Ron Berman to make my nomination. I must have hesitated, because he asked if I would accept the award. "If it would help others to serve the community, I am honored," I said. Serving others is one of the oldest and most endearing traditions of Christianity. As Christians, we should not avoid being seen in our service, but we should do it for the glory of God and the welfare of our neighbors, that is "everyone." Service, as I was taught by my spiritual elders, is doing the right thing for the right reason. It should be action taken as an expression of our inner life, our spiritual development, our religious tradition. It should be guided by the Holy Spirit and guarded with prayer. Whom we serve and how we serve will be unique to our gifts and abilities.

Another neighbor, reading through the published list of my volunteer activities, said, "wow, you have done a lot." Only by the mercy and support of God, but also by being willing to serve God and humanity. When I was young, we were poor and often had nothing to put into the basket at church. One time, I cried to the priest and said that if I had anything I would give it. He smiled and said, "There are many ways to give to God and the church. Money is only one." He suggested many simple things that I could do, including serving around the altar. I tried them all. Later, during pastoral studies, the bishop would give me a weekly "podvich" - a spiritual chore, usually simple and humble, like cleaning the floors of the chapel or accompanying someone who needed help getting to services. I was instructed to do these things prayerfully, either singing hymns or repeating a simple prayer or even with spiritual dialogue.

This has been the mode and method of my service since I was a child. Of course, circumstances change and so I have moved from project to project, or rather podvich to podvich. Sometimes, I have asked the Lord why he led me to this or that, but even without clarity I have done the chores - from the simplest physical labor to complex organizational development and event
planning.

There is an aspect of Christian service that makes it quite different that secular or other forms of community work. It is a quality of self-emptying to allow God (Father, Son and Holy Spirit) to be manifest in the midst of our labor. To be assured that whatever good has come of my activities, the credit is due to my Creator who made me, to my Savior who teaches me by His example, to the Holy Spirit who inspires me, gives me insight, courage and strength to serve.

Another aspect of Christian service is in the fundamental understanding that serving others IS serving God. God desires to be in relationship and there is no better way than to be in our neighborhoods, our homes, our cities and towns - to be everywhere we are. One of the reasons for the incarnation of Christ is to establish a living relationship with us in this world. We were
not created separated from God, but have become separated, born into this world. God joined us and walked with us and among us and left us with the commandment of love - to love one another. He challenged His followers to view everyone through His eyes. To engage us in relationship, He said, "What you have done to the least of humanity you have done to me." I have learned, although not always able to practice effectively, that this is only possible if I respond to the needs of humanity with honesty about my limitations and abilities. There is always more to do, righteous causes to join, families in need, etc.

But this is not a challenge only for clergy and monastics, it is a challenge for everyone who claims the benefits of being Christian, a member of the Church. It should be no great effort to serve, for in all our relations, we seek relationship with the divine. By honoring that, we honor God's goodness, mercy and loving-kindness. If we are recognized for doing that, let us be gracious and not hide this light under a bushel. It is all part of God's blessing to all of us - that His love be manifest in the simple things as in the great things. There is no difference between a little
miracle and a big one in Christ. We ought to be as grateful for the small miracles as we are for the big ones for no miracle, regardless of size, is deserved or earned. In serving humanity, we participate in miracles every day.

Under a green and white tent at the outdoor ceremony during Good Neighbor Festival, I bowed my head, shook Rich Schmidt's hand, said "Thank you." Then, I returned to face painting to raise funds for scouting.

Mystery at the Death of St Mary - Part 2

Mystery at the Death of St Mary - Part 2

The death of St Mary, mother of the Lord is also called her the "falling asleep" or dormition. It is also called her assumption.
Using the ancient texts upon which this festival period is based, Fr John Brian will explore the mystery and the power of the reported events surrounding her departure from this world. Much of the power of
Orthodox Christian tradition can be traced to this festive remembrance.

This sermon given on Sunday August 31, 2008 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Bishop Makarios Memorial Sculpture and Scholarship at Alma College

At the six month memorial of our bishop, Met. Thomas Mar Makarios, here is an opportunity to contribute to lasting memorials in Michigan.

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Alma College Initiatives To Continue Memory of Bishop Makarios

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The memory of Bishop Thomas Mar Makarios will continue at Alma College (Michigan, USA) with two campus initiatives: a memorial scholarship in his name and a campus sculpture depicting the character and values of the former religious studies faculty member.

He began teaching at the college in 1983 where he received an honorary Doctor of Divinity degree in 1990. Bishop Makarios died February 23, 2008 in Newcastle, England. Traditional church services and burial took place in India March 2 and 3. An Alma College memorial service took place April 6.

Individuals who wish to donate to these memorials may contact the Alma College Advancement Office at 1-800-291-1312 (toll free).

Bishop Makarios Memorial Scholarship

Bishop Makarios Sculpture (on Alma College campus)

Alma College

614 W. Superior Street

Alma, Michigan USA 48801-1599

1-800-291-1312 Advancement Office (contact for memorial donations)

1-989-463-7327 Main Office ~ 1-989-463-7102 Fax

Alma College website - http://www.alma.edu/

Complete Press Release from Alma College (July 25, 2008) can be viewed below

Mystery at the Death of St Mary - Part 1

Mystery at the Death of St Mary - Part 1

The death of St Mary, mother of the Lord is also called her the "falling asleep" or dormition. It is also called her assumption. Using the ancient texts upon which this festival period is based, Fr John Brian will explore the mystery and the power of the reported events surrounding her departure from this world. Much of the power of Orthodox Christian tradition can be traced to this festive remembrance.


This sermon given on Sunday August 17, 2008 by Fr John Brian Paprock
at Holy Transfiguration Orthodox Mission Chapel, Madison, Wisconsin.

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Blessings of Transfiguration

Blessings of Transfiguration

The Transfiguration of Christ on Mount Tabor has many blessings. Using the scriptures appointed for the feast, this sermon expounds upon those blessings and how to access them.

Scriptures:
Luke 9:27-29; Deuteronomy 16:13-17; Psalm 24; Isaiah 61:1-3; Romans 11:25-236 and 1 John 2:23-3:2

This sermon given on Sunday August 10, 2008 by Fr John Brian Paprock at Holy Transfiguration Orthodox Mission Chapel, Madison WI.

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Acting in Faith?

Acting in Faith?

Is faith more important that works? No, James, in his epistle, speaks to a powerful synergy of faith in action - the working out of salvation in our worldly lives.
Scriptures:
James 2:14-26 ; Leviticus 19:13-18 and a verse from Joshua (23:14), starting with an apostolic reminder from Mark 6:7-13

This sermon given on Sunday July 27, 2008 by Fr John Brian at Holy Transfiguration Orthodox Mission Chapel, Madison WI.

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Who Will Stop You

Who Will Stop YOU....

...from getting into the Kingdom of God? How ready are you?

Scriptures:
Matthew 18; end of Acts, Psalm 112 and excursions into Exodus and the end of Job.

This sermon given on Sunday July 20, 2008 by Fr John Brian at Holy Transfiguration Orthodox Mission Chapel, Madison WI.

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Being Apostolic

Being Apostolic: 11th Hour Apostles continue

This is the third of three sermons on the Orthodox celebration of the Apostles.

This sermon asserts that we are equally charged in this modern age as the the apostles.

It focuses on the end of the festal gospel reading and the Coptic Epistle reading for the Apostles' feast.

Scriptures:
1. Apostles' gospel: Matthew 9:36-10:16
2. Malankara-Syrian Epistle: 1 Corinthians 12:28-13:10 (first sermon)
3. Armenian Epistle: 1 Thessalonians 2:9-16
(second sermon - unrecorded)
4. Coptic Epistle: Romans 10:4-18 (third sermon - here)

This sermon given on Sunday July 13, 2008 by Fr John Brian at Holy Transfiguration Orthodox Mission Chapel, Madison WI.

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Come join me on Psychology Crossroads...

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11th Hour Apostles

11th Hour Apostles

This is the first of three sermons on the Orthodox celebration of the Apostles, beginning with the Malankara-Syrian lectionary readings for St Peter and St Paul.

This sermon talks about the apostles and then examines the parable of the vineyard appointed for reading at Divine Liturgy (Qurbana) :
Matthew 20:1-16
Acts 1:12-14
1 corinthians 12:28-13:10

Sermon given on Sunday June 29, 2008 by Fr John Brian at Holy
Transfiguration Orthodox Mission Chapel.

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Where When How to Be of Christ

Where When How to Be of Christ

How can we tell our position along our spiritual journey? When do we need to demonstrate spiritual gifts? How do we show ourselves to be ambassadors of God's kingdom here? This sermon focuses homiletics on the Second Epistle of Paul to the Corinthian (5:14-6:10) to bring us to a greater realization of our purpose in this life.

Sermon given on Sunday June 22, 2008 by Fr John Brian at Holy Transfiguration Orthodox Mission Chapel.

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