Tag: Orthodox Canada

Really, it isn’t me just being emotional… (A meditation on the Great Blessing of the waters at Theophany)

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I am profoundly thankful to the Lord that I serve in a truly beautiful Church, in a beautiful part of this country. More often than not, I find myself thinking, that there isn’t really anything better than when our brass candle stands and chandelier gleam, the golden brown cedar of the interior of our temple, glows and the colours in our Icons captivate. Indeed I don’t there isn’t anything more moving then the snow covered windswept fields, that surround our Church, shine like a pristine sheet, or the open prairie skies that are a witness of God’s glory… Well that is until we serve the Great Blessing of the Waters, for the feast of Theophany. 

At this feast, with the Great the blessing of the waters, when priests and deacons process around the Church, lake or river and sprinkle (more like splash) the people and everything with the newly blessed waters; all those many beautiful things remarkably – and beyond belief – seem even more beautiful. The brass candle stands, and chandelier don’t  just gleam – they radiate. The golden brown cedar of our temple doesn’t just glow – it warms our hearts. The colourful Icons don’t just captivate – they enthral. Those snow covered windswept fields don’t just shine – they dazzle like diamonds, and the prairie sky doesn’t just witness God’s glory – it proclaims His mighty handiwork.

Please know that this isn’t necessarily me being emotional (which truthfully I can be), rather it is a perspective, in which something greater is revealed- that these beautiful elements which normally serve a wonderful function, or are part of a beautiful landscape impart something greater, as they manifest the Lord’s saving love for us.

It is important for us to understand that these things, like all creation were casualties of humanity’s fall, being put under the “bondage of corruption” (Rm. 8:21) and reduced to being finite tools or fleeting moments – and not the revelation of eternal blessings. Yet in the Lord’s love, He condescends to be submersed in the waters of the Jordan, and through Him all creation is brought up with Him, being delivered “into the glorious liberty of the children of God” (Rm. 8:21). This of course isn’t for the sake of creation independently, but rather for us.

The wonder we see in this feast and service, is that the Lord offers all humanity this revelation as part of His saving work. It is to be understood as being much more than a mental or spiritual exercise, but also as a sensory and physical experience, beheld and participated in, through the eyes of faith. For He hastens to descend into the depths, “bowing down to his own servant, that he might lift humanity up to the heights having freed us from bondage” (Great Blessing of the waters); opening “a pathway for all flesh to the resurrection from the dead” (St. Basil’s Liturgy) mystically through our baptism into Himself, in those same waters.

It is in this context that we should consider the fact that, if the darkness and corruption of our fallen humanity is enlivened and renewed in the Lord’s baptism – a baptism that we participate in by “putting on Christ” (Gal. 3:27) – then it stands to reason that everything else is also renewed, as having the vocation of witnessing the Lord’s saving plan- including those many beautiful things that we use and that surround us.

For in this feast and service, those brass candle stands, and that chandelier doesn’t  just gleam – they truly radiate with a light that seems piercing. The golden brown cedar doesn’t just glow – it truly warms our hearts, greater than the most blazing fire. Those colourful Icons don’t just captivate – they truly enthral, cutting to the soul of the viewer. Those snow covered windswept fields don’t just shine – they truly dazzle like diamonds of the most glorious wedding garment; and that prairie sky doesn’t just witness God’s glory – it truly proclaims His mighty handiwork, that stretches as far as the east is from the west- for our salvation . Really it isn’t me just being emotional; rather it is a perspective, in which something greater is revealed for us to participate in – the total love of God for us, experienced even in creation.

May we have this perspective, not just in this radiant and beautiful season, but throughout our whole life! 

“For whoever exalts himself will be humbled, and he who humbles himself will be exalted.” Reflection on ordination and Christmas.

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Last week’s ordinations of Protodeacon Edward Jordan to the priesthood and the reader David Pasivirta to the diaconate in Calgary was truly remarkable in so many ways; yet nothing new, in that they were the continuation of a beautiful pattern of ordinations that have marked the life of our blessed Archdiocese – especially in the last few years (including our own Dn. Greg, and Dn. John). 

Any ordination is wonderful! Indeed a profound blessing that strengthens the Church’s proclamation of the Lord’s saving love, and verifies His abiding presence, even if there are  only “two or three”  gathered together in His name (Mt. 18:20). What is interesting, is that the majority of these men and their families were quite content in doing what they were doing – serving God and neighbour alike in serving their communities and even the Church as a whole; humbly with no other motive than to be Christians. 

The Gospel that was read for Fr. Edward and Dn. David’s ordination (Luke 14:1-1) provided a context that qualified their (and others) ordination.  In the second part of this Gospel, the Lord offers a parable that contrasts the expectations of honour and authority, with demonstration of humility. 

“…When you are invited by anyone to a wedding feast, do not sit down in the best place, lest one more honorable than you be invited by him; and he who invited you and him come and say to you, ‘Give place to this man,’ and then you begin with shame to take the lowest place. But when you are invited, go and sit down in the lowest place, so that when he who invited you comes he may say to you, ‘Friend, go up higher.’ Then you will have glory in the presence of those who sit at the table with you. For whoever exalts himself will be humbled, and he who humbles himself will be exalted.”

The paradox is that those who would normally be honoured as having or wanting authority, are the ones who end up bearing the shame of exalting themselves; yet those who humbly recognise that they have no authority, let alone honour, that end up being glorified, “for whoever exalts himself will be humbled, and he who humbles himself will be exalted.”

Although I don’t know everyone who has been ordained in the last year or so, I do  know more than a few of them. In these cases, I have never observed the  desire for honour or authority, or the expectation that they could better serve the Lord by being ordained. Rather, these men and their families (like Fr. Edward, and Dn. David and others) have only ever sought to serve, and serve, and serve the Lord and His Church, as labourers, council members, deacons, choir directors, camp counselors, friends, doctors, and teachers. Although their contributions were (and are) profoundly important, there always was (and is) a willingness to defer to the honour and authority, of those whom they serve, with no expectations of doing bigger and better things. .

To be honest,  if I told Fr. Edward, Dn. David, Fr. Gregory Wright or Theodore Matson (St. Herman’s in Langley BC) a year ago –   that they would be ordained this December, they would have thought I was crazy.  Or to put it in the context of the Gospel read at the ordination – if they were told that they were to occupy the “best places”at the wedding feast,  that it our Divine Liturgy, they would have thought a huge mistake was made. For they all humbly recognised the honour and graciousness of occupying even the “lowest place”at this feast!

I can think of no better gift  in which to be set aside and consecrated –  for it is nothing less than the love of God and neighbour (Jn. 15:12-13). I can think of no better quality in which to be honoured and exalted – for it is nothing less than the desire to serve rather than be served (Mk. 10:45). I can think of no offering better leaders in which to bear witness to the saving work of the Lord – for it is nothing more than what the Lord does for all humanity (Mt. 19:28-30). 

It is something to consider that these ordinations share the very same content of Christmas, as manifested in the humility and condescension of the Lord. It is humility – rather than honour or authority – that reveals the Lord’s love;  through these gifts, qualities and its witness. For it is the Lord who willingly  takes  “the lowest place” in “taking the form of a bondservant, and coming in the likeness of men.” And  in His boundless love, He voluntarily takes on humanity’s shame, dishonour (not honour), and disdain (not exaltation) going even lower, “being found in appearance as a man became obedient to the point of death, even the death of the cross”. It is this humility that is the context for His glory and honour, as  “God also has highly exalted Him and given Him the name which is above every name” (Phip. 2:6-9).The wonder is that this honour and authority is bestowed upon us by the grace of the Holy Spirit – elevating us to the   “best spaces” sharing in His divine life as  “a royal priesthood, a holy nation, His own special people” (1 Pet. 2:9)

This season (as does all scripture) sets forth the template and standard for our life in Christ – and especially for those who are called to serve Him, in serving the Church, the Body of Christ.  The ordination of  Fr. Edward, and Dn. David, and all those new deacons and priests (including our blessed deacons at St. Nicholas) is the revelation of what God is doing for us – as witnessed in their humility and desire to do nothing less than to serve God and neighbour alike.

May the Lord open our hearts, that we might see the lengths that the Lord goes to save us, in his humble nativity; and see the humility of  Fr. Edward and Dn. David as revealed in their ordinations. So that we might truly be exalted and saved in that divine love and by that “grace divine which always heals that which is infirmed, and completes that which is lacking…” and which elevates those who humble themselves, to find the  love of God even in those “lowest places”. 

May the Lord grant the newly ordained Fr. Edward, Matushka Victoria, and the Dn. David and Diakonisa Lauren – and their families many blessed years!

The beginning of “a more excellent way” (the feast of St. Nicholas)

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Every year, the celebration of St. Nicholas’ feast day (Dec. 6th) seems more glorious than any preceding year (and we have been doing this for a while). This is all for good reason, as the Lord has blessed our parish with such a loving intercessor in His Holy Bishop Nicholas. Indeed it is through the prayers of St. Nicholas that the Lord’s saving grace and mercy has been declared. It is through his prayers, that the joy of being loved by the Lord has been imparted; and by his  prayers that the beauty of the Lord’s radiance and splendour has been manifested. What is truly wonderful, is that our parish faithful have been active participants in these blessings, rather than passive recipients.

The Vespers, feast and Liturgy for St. Nicholas that we celebrated just a  few days ago, was indeed the offering of our best talents and gifts. For it was a witness of the Lord’s saving grace and mercy – serving the Lord, in serving each other. It was a witness of the joy of being loved by the Lord – in the laughing and enthusiasm with friends and strangers alike. It was a witness of the Lord’s radiance and splendour – in the beautiful music, and glow of a candlelit Church. What is more glorious than this? Well if we listen to what  St. Paul has to say, there is indeed something more glorious than all of this, as he states  “earnestly desire the best gifts. And yet I show you a more excellent way”. (1 Cor. 12:31).

This “more excellent way” that St. Paul offers, is that of boundless  “love” that is not finite or limited; for the more one realises they are loved, the more one can love; and the more one can love, the more one realises that they are loved. 

St. Nicholas’ revelation of God’s saving love for our parish, and our parish’s service, rejoicing, and radiating of these blessings, is the context  for that “more excellent way”  stretching even into the Kingdom of Heaven from the here and now of our little parish! 

In all of this, I truly Thank God for all those who worked to prepare, facilitate and participate in this blessed  feast- from the amazing singing reading and directing, stunning and shining brass and Church, the Litya loaves, the serving, the sermon and kind words; the hospitality, amazing food and clean up; the bags of treasure (treats) that Santa himself gave out! Truly I can think of no better time to begin a “more excellent way” .

Most Holy Bishop Nicholas, pray for us in this all!

Serving with us for our parish feast (Left to Right) Dn. Ioann Boiskho (Holy Trinity Sobor, Winnipeg) Pr. Stephen Sharman, Dn. Gregory Wiebe, Archpriest Serhii Kashyrets, Dn. John Shantz, Archpriest Gregory Scratch, Priest Matthew Beynon (Holy Trinity Sobor, Winnipeg) Priest Yuri Hladio – who gave the sermon (St. Maria of Paris- Hamilton ON)

A joyful fast (Advent)

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As we begin the 40 day fast leading to Christmas (Advent), it is helpful to remind ourselves of the reason we fast. It is not self mortification, or a kind of penance, in fact it isn’t anything negative or sorrowful (although it might feel like that). On the contrary, the call to fast is ultimately joyfully positive in its application and goal. 

The call to fast at certain times of the year, presents us the opportunity to broaden our perspective by exercising a degree of restraint with those things we eat, and those things we do; yet the temptation to forget the reasons we fast, can have the opposite effect, and narrow our perspective – both with God and neighbour alike.

If one could summarise the whole practice of fasting (as understood in the Orthodox Church) it would be the call for us to put aside our normal wants, and desires (for a time) that we can see something more than ourselves as being the centre of everything. The intended effect of this work (and it is work!) is that we see those around us not simply as the “others” whose struggles don’t have anything to do with us; but rather as people just like you and me, whose struggles to get through the day, week, season or years, are not unlike our struggles (in either principle or actuality). What is presented is that those “others” are people just like you and me, seeking the same kinds of things we seek – hope and deliverance – from the challenges, labours, and sorrows of life. I suppose a glib or negative way of looking at this is that  “misery loves company”, yet our faith calls us to consider that no one is alone in carrying the burdens and tragedies of life; not even the Lord Himself – for God in his mercy and love for humanity, “made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.  And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.” (Phil. 2:8,9). It is in this that there is an even greater revelation that our fasting reveals. 

In looking beyond ourselves, we recognise the struggles of those around us, as being our struggles; and in this we see that with greater clarity the love of God who takes on these struggles for us, reconciling them all in His saving victory and abiding presence. This is the perspective that compels us to look beyond ourselves, so that we can offer and serve those around us as brothers and sisters, because “even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” (Mk. 10:45). Truly this is a “hope that does not disappoint” (Rm. 5:5), and a deliverance from the bondage of sin and death that all humanity seeks. This is nothing short of a wonder. For we not only can behold the hope and deliverance that the Lord manifests, but also participate in it  – Revealed mystically in our fasting as we journey to Bethlehem, and the timelessly feast that is the Nativity in the Flesh of our Lord God and Saviour Jesus Christ.

We fast from certain foods (as best as we can) and behaviours, not simply because “we have to”; but because with joy, we seek to clear away those distractions that inhibit the eyes of our hearts from beholding a God who comes to us identifying Himself with those who are hungry, thirsty, sick, naked and in prison (Mt. 25:36-44). We offer charity and alms not simply because “people need help”; but because, the Lord in seeing our necessity, acts out of love for us in becoming like us in every way except sin, that we might by the grace of the Holy Spirit cry out “Abba, Father” (Rm. 8:15).

Advent (and any fast) is meant to be a joyful anticipation in that hope that we and those around us have in “His calling”, bestowing upon all humanity  “the riches of the glory of His inheritance in the saints” (Eph. 1:18). Advent (and any fast) is meant to be a joyful participation in the deliverance“from the bondage of corruption into the glorious liberty of the children of God” (Rm. 8:21)  

May we have the eyes of faith to see in this season of fasting something greater than ourselves and our needs – to see those around us, and to see the Lord’s love for them and us. In this season of fasting, may we have the strength to act and in serving those around us, as the Lord is continually serving us, out of His unending and boundless love.

How could any fast (let alone this Advent fast) that reveals these things, not be understood as anything less than joyful and positive in its application and goal. 

Awesome prairie Churches – Including ours! 

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As I was leaving Church after the liturgy for Transfiguration (Aug. 7th), I noticed that a car had parked on the road, and that a young couple were walking towards the Church. I welcomed them and asked if I could help them. Well, this young couple were just on their way back home to Regina from their honeymoon(!) and wanted to check out St. Nicholas.  Brendan Olenick (who happens to be a real estate photographer) and his wife Bryann, like to tramp around and video old prairie Churches (just like ours) and document them  for his Youtube channel (Awesome prairie Churches). Both Brenden and Bryann attend St. George’s Romanian Orthodox Church in Regina (where they were married just the past week), and as  we talked we soon realized we know many of the same people, and have visited many of the same places (even been together at a service without realizing it).  

I have to say that at first I was a little sheepish about them filming the Church, as I would have liked to have lit candles and put flowers on the tetrapod and cleaned up a bit.  But as we entered the nave, I realized that I didn’t really need to fuss about it, as it really didn’t matter. Even though the Church was empty and silent, it nonetheless radiated the same kind of beauty and warmth that it radiates when it is full of people and is noisy with the giggles of children, singing, and censers clanging. Wow!

Thankfully, I think that Brendan’s video (including his drone footage) captures this beautifully. 

You can find the video of St. Nicholas on his Youtube page or Facebook page, and I encourage everyone to see the wonderful work both he and Bryann have done.  

St. Spyridon was a real person (Understanding the importance of relics)

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A few weeks ago the parish of Holy Resurrection (ROCOR) received the shoe/slipper of St Spyridon of Trimithus, brought to Winnipeg by with the blessing of the bishop in Corfu Greece. After making a suitable place in the church for this holy object (святыня) and commissioning an icon of St Spyridon, they have graciously invited the greater Orthodox community of Winnipeg to join them in their veneration of this wonderful Saint and his relics.

This is truly something wonderful, and it offers us an opportunity to engage with the Saint in a very real way, as we stand before his relics. This also offers us an opportunity to understand in a greater way what relics are, and the significance of their presence.

In short, relics are portions of the earthly remains of saints, objects connected to them, or articles that have been placed on the body of the saint. Their veneration which stretches from the Old Testament (2 Kings 13:20–21) through to the earliest days of the Apostolic Church, and beyond, has always been a affirmation of the fact that “matter, matters”.   For the context that was understood in Israel and the early Church, was that “The earth is the Lord’s, and all its fullness, The world and those who dwell therein” (Ps. 24:1 / 1 Cor. 10:26); that in the light of the Incarnation, and outpouring of the Holy Spirit, reveals creation (matter) as a means to encounter both physically and spiritually, God’s saving love. The Saints bear witness to this life which reveals “new heavens and a new earth” (Is. 65:17), for if “Christ is in you, the body is dead because of sin, but the Spirit is life because of righteousness” (Rm. 8:10)

As St. Cyril of Jerusalem says “Though the soul is not present a power resides in the bodies of the saints because of the righteous soul which has for so many years dwelt in it, or used it as its minister.”

( (Catechetical Lectures -18:16).

Throughout the history of the Church, relics were seen to be – just relics, regardless of what they were. Yet there developed in Western Christendom a ranking of relics, that although was a foreign concept for Orthodoxy, nonetheless came to define them. First class relics were understood to be portions of a saint’s body, that have been divided and distributed (or the wood of the Cross). Second class relics were understood to be those possessions, or objects that were used by the saints, or were part of their story (like the chains of St. Peter). Third class relics were understood to be articles (namely sections of cloth) that have been placed on the Saint’s body.

This codification was partially a way that the Church could verify relics (and prohibit counterfeits – as such most relics have certificates that authenticate them – but not all) and express that it was in the context of the Church that the sanctity and life of the Saint was consistent with scriptural witness and tradition that the Saint lived in. To be sure it is not like the Church has a copyright on the relics or anything like that when it comes to relics, yet it nonetheless highlights the Church’s role in the consent, direction and distribution of relics.

The challenge with this understanding is, that in quantifying these holy articles, there can be a temptation to also quantify their importance and efficacy; or to put it plainly; to define (and thus limit) the grace that those relics denote. This of course flies in the face of not only the witness of our faith, but more importantly the witness of Scripture.

I suppose one could say that bodily relics of an Apostle (defined as first class relics) might be more effective as a witness of God’s saving work, than a piece of cloth that was placed on them (defined as third class relics). Yet it was something like a piece of cloth “handkerchiefs and aprons that were carried away from his body (St. Paul’s) to the sick, and diseases left them and the evil spirits came out of them.” (Act. 19:11-12). Even the shadow of St. Peter was a witness of God’s saving work (Act. 5:15-16) – I’m not sure there is a class for that.

This is to say that we ought to be careful that we don’t get carried away thinking that some relics are more important than others, or that some bear more grace than others; because what is important for us to understand, is that regardless of what class the Saint’s relic might be, it testifies to the fact that there were men and women, whose lives were transformed by the grace of the Holy Spirit. That in taking up their cross and following Christ (Mk. 10:21) they became a “new creation” (2 Cor 5:17/Gal. 6:15) 6:15) that transcends even death.

The slipper of St. Spyridon that is at Holy Resurrection (regardless of what class of relic it might be) offers this witness. For there was a man named Spyridon born some 1700 years ago in Cyprus. He was a humble shepherd and then compassionate and loving bishop. He gave his life to the Lord in everything, manifesting His divine and saving love. He died, yet nonetheless continued to offer his intercessions and witness to the people of Cyprus, and then to the people in Constantinople and then to the people of Corfu, and then to the people of the whole world (including Winnipeg). 

The fact we get to consider the reality of this revelation of God’s mercy and grace, is an affirmation of what God has done in saving His servant Spyridon, and what God is doing as He works to save us. By the prayers and intercessions of the Lord’s faithful and loving servant, may we all be saints!

A  Moleben (supplication service) and Akathist for St. Spyridon will be served this Monday (September 30 at 7:00pm) with light refreshments to follow.

The Cross, understood as God’s love – and nothing less.

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Of the many different things that people notice when walking into an Orthodox Church for the first time, the importance of the Cross is one of them (along all those other things Icons, the vested clergy, a- cappella singing, constant standing – to name a few). People are always crossing themselves with the sign of the Cross, so many of the hymns and prayers speak about the Cross (especially on Fridays when the Cross is commemorated), and at the end of most services the priest brings out a cross to venerate at the end of the service. This importance of the Cross is further emphasised with a number of specific feasts where the Cross is not only commemorated, but highlighted for our attention. 

The feast of the Exaltation of the Life Giving Cross celebrated this week (Sept. 14th)  is one of them. At this feast, the Cross is brought out into the centre of the Church, adorned with flowers and basil, and at certain points in the service everyone prostrates before it. This can be a really strange sight for if those in attendance have a vague notion of its significance in the whole economy (working out) of our salvation.

Indeed the Orthodox veneration (not worship) of the Cross, can come across as being totally strange (bordering on bizarre if one isn’t used to seeing a bunch of getting down on their hands and knees before it). This is quite understandable for many people, especially if their understanding of the Cross’ importance has been constrained or devalued as being an only a singular and legal reality. Of course it isn’t just with the Cross that understanding contrasts with Orthodoxy, yet in many respects it reveals how differently “orthodox” Christians (in a broad sense) and Orthodox Christians (specifically) constitute this faith.

Ultimately our faith is not a code of ethics or moral behaviour, neither is it a simple set of instructions to get us into heaven – in short, for Orthodox Christians, it is the ongoing present reality, not a legal reality that is worked out between God and us. Not that there isn’t a legal element in the Orthodox understanding of the Cross (or our faith for that matter); but rather, what is prioritised, is what is revealed through scripture, and the Saints who throughout the ages have followed Christ (even unto death). The love of God!

The Cross that our Lord voluntarily ascended on Golgotha, can never be treated as simply as a  “box”  that the Lord had to “check” on some divine legal document, as a kind of “payment” or “debt” that was needed to save us. Or that it was a single wondrous historical event, that is now consigned to the past.  To be sure, it is a sacrifice that has been accomplished once and for all saving us from the endless cycle of having to atone for our sins (Heb. 7:27); and that the Lord truly took upon himself the brokenness of humanity’s “sin” and “curse” (2 Cor. 5:21, Gal. 3:10,13) to save us eternally.  Nonetheless, the Cross’ importance is much deeper and profound both in principle and in practice. 

The Gospel imperative is not that the Cross was a singular legal reality, but rather it is a present reality manifested in a relational way – it is being called (in the present tense) to “take up one’s Cross daily” (Lk. 9:23).  It is not a descriptive legal reality that defines Christians, but rather the present reality, identity and substance of those who have placed their trust solely in the Lord (Gal. 2:20). It is not the legal reality of punishment or payment offered by Jesus Christ, because humanity could not; rather it is the present reality of God’s love for the world; “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved”. (Jn. 3:13-17)

St. Paul talks about the “word of the Cross” as being “foolishness to those who are perishing, but to us who are being saved it is the power of God” (1 Cor. 1:18 – the Epistle read on this feast). The “power” that he talks about, can not be understood and quantified as a legal reality that has to be “satisfied” so that salvation can or some ascension can be realised – like an election, or hereditary inheritance; neither can it be understood as a nice and tidy legal definition that makes sense of everything. Rather the “power” that he is expounding upon, is the Lord’s creative and unending love, that is manifested in His self emptying; and nothing less.

All of scripture reveals this profoundly, as it is this Divine love that created the world (Gen. 1:1), seeks the lost sheep (Lk. 15:6), proclaims the Gospel to the poor, heals the brokenhearted, proclaims liberty to captives, brings sight to the blind, and sets at liberty those who are oppressed. (Lk. 4:18). It is this same Divine love that Glorifies Jesus Christ in His redemptive sacrifice on the Cross (Jn. 12: 28) so that in “being lifted up” He might draw all peoples to Himself (Jn. 12:32). 

For what was prophesied in Israel through the Law, the Psalms and the Prophets – is the only understanding of the Cross that brings clarity – that of God’s love.

What was shown and demonstrated by the Incarnate Son of God, Jesus Christ in the Gospels, is the only understanding of the Cross that brings instruction – that of God’s love.

What was revealed by the Holy Spirit in the Apostolic writings and early Church is the only understanding of the Cross that inspires – that of God’s love.

Although being foolishness and a scandal to the world, the martyrs confession,  is the only understanding of the Cross that strengthens – that of God’s love.

The Lord’s call that “Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me.  For whoever desires to save his life will lose it, but whoever loses his life for My sake and the gospel’s will save it.” (Mk. 8:34-35) is the only understanding of the Cross that brings assurance- that of God’s love.

The only thing that can bring any meaning for a world bound by injustice, poverty, discrimination, sickness, sin and death is this understanding of the Cross; the only thing that brings hope – that of God’s love. 

Indeed “How shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him” (Heb. 2:3) if we do not see the love of God as revealed on the Cross, or at least seek to understand it, as THE singular and most profound witness of God’s love; and nothing less.

“One thing is needful…” reflection on the newly departed priest Anthony Estabrooks.

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The last few days have been full of introspection for me, with the falling asleep in the Lord of Fr. Anthony (Spencer) Estabrooks; and as I have been sifting through my time and interactions with him (which was admittedly limited and sporadic), I have come to realise just how much of a positive example of the priesthood he has been for me. If I am being honest, the youthful enthusiasm that enlivened my priesthood, was always an easy target for hubris and conceit. This stood in stark contrast with the quiet and reflective presence that Fr. Anthony provided. Regrettably this contrast skewed my understanding of this vocation (beyond its fundamental sacramental characteristics). Ironically, my understanding of priesthood’s validation was more formed by what “I” was doing, or what “I “thought a priest should do.

This understanding of what I thought validated the priesthood was tempered by those elements that Fr. Anthony demonstrated. What I came to realise was that the fundamental context or validation of the priesthood, was that of faithfulness as demonstrated in being a servant; for the Lord came “to serve, and not be served and give His life as a ransom for many” (Mt 20:28). Simply put, the Priesthood is Christ’s; the sacrifice and salvific work, is Christ’s – in which He had shared with Fr. Anthony (and all those called to the priesthood like myself).

This of course didn’t happen the moment he was ordained. In fact, for many years, Fr. Anthony (or Spencer as he was known then) was engaged as a layman, in the promotion and proclamation of Orthodox Christianity in English. This is something to consider, because by God’s grace, many of us take for granted nowadays; yet only a few decades ago, this  was something of an oddity and even a betrayal. Even before his ordination, every moment presented the opportunity for him to bear witness to what the Lord was doing, and every person he met presented him the opportunity to invite them to participate with Lord in this work, regardless of whether he was Spencer, or Father Anthony.

Working closely with the Protoprysber Miron Kylsh, the Archpriest Anatoliy Melnyk, and our own Fr. Bob Kenaugh, he sought to offer our faith in a way that everyone could either encounter the Lord’s saving love, and or, deepen their relationship with Him. This all came together with the founding of the Saint Arseny’s Institute (SAI)  in 2002, which provided an alternative option for theological education in Canada. This is something in itself, yet his work was certainly not limited to that – I would go so far as to say that it far exceeded this. 

Although Fr. Anthony never intended to become a priest, (in fact he once told me at an Archdiocesan council meeting in 2006 that this was furthest from his desire – as he thought his talents were better served as a layman). Nonetheless, he was ordained to the Diaconate (at St. Nicholas) and then Priesthood in 2010, with the responsibility for serving the Life Giving Springs Mission in Winnipeg. His priesthood in many ways reconciled his many years of work, with the sacramental  life of the Church – manifesting the Lord’s mystical presence and blessings as the context and application for his teachings and work.

What I have now come to see as being amazing (even profound), is that on the surface, his witness was subtle and unnoticeable –  indeed one could say that it was unquantifiable. Yet the same way that love, as an expression of selflessness and sacrifice can seem quiet, subtle and hard to quantify – it is nonetheless verifiable. In like manner, Fr. Anthony’s humble love of God and neighbour alike, might not have been quantifiable, but was certainly verifiable in his life and especially his priesthood, as many people can attest – including me.

Although he never had proper liturgical training and his service was very limited – he  nonetheless served, in his love for God and neighbour alike. Although he never really had administrative and dynamic skills or time to expand his community – he nonetheless was a father in every respect, in his love of God and neighbour alike. Although he never had the structure or forum to expound about his teaching and writings-  he nonetheless inspired those around him, in his love of God and neighbour alike. 

Although Fr. Anthony never manifested those elements or qualities that I initially considered as being maybe the only quantifiably important elements of the priesthood (proper liturgics, expansion of mission, and exposition of work, etc) I came to realise in time, that what he offered was the very foundation of all those elements, and even more! Nothing less than faithfulness to the Lord as offered in humility and thanksgiving, was more important to Fr. Anthony, regardless of whether he was in front of the Altar, or at home with his wife Matushka Irene, children and grandchildren. Like Mary (the sister of Lazarus) Fr. Anthony saw the exceeding value of sitting at the feet of the Lord, and hearing His words, rather than fussing around and being “distracted with much serving” like Martha (Lk. 10: 38-42). In many respects, this aspect of his ministry is somewhat reflective of the kind of work a good farmer employs

As most farmers might know, the hardest part of growing anything is not necessarily the toiling of the soil, or planting of the seeds, or even the harvesting of the fruits. Those things indeed take a lot of work to do; yet it is being patient and faithful that maybe the most difficult challenge to navigate. A farmer can hope that it will rain (and not rain too much), care for the young sprouts, and have faith that there will be a bountiful harvest; but beyond this, nothing really can make a crop grow faster, no matter how much fussing around and being “distracted with much serving”  happens. This is something that Fr. Anthony understood as a principle in which he applied to his priesthood.

For as the Lord says. “The kingdom of God is as if a man should scatter seed on the ground,  and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how. For the earth yields crops by itself: first the blade, then the head, after that the full grain in the head. But when the grain ripens, immediately he puts in the sickle, because the harvest has come.” (Mk. 26:4-9). This was Father Anthony’s witness, as being entrusted to care for the Lord’s Vineyard- The Church.

We now find ourselves at a place where our churches are full and growing, indeed “the harvest has come”  – wrought not by our own work, but by the grace of God. What I have been called to do, is like Fr. Anthony be faithful and patient with all that the Lord is doing. – for this harvest is of the Kingdom of heaven – and not of me or any other priest.

Yet often I wanted  to see and have the fruits of my work as if the Lord wanted “results”. So often I have wanted to validate my priesthood by rushing or managing things beyond my control, because things had to be done – Alas, I have more often than not ended up being more frustrated than anything else. Yet the example of faithfulness, patience, and humility offered by Fr. Anthony was a witness to me what can happen when what is offered is of Christ, rather than just for Christ.

Indeed Fr. Anthony has compelled me to attend to the “one thing that is needful” in my life as a priest and Christian. For this I offer my profound thanksgiving to God for such a servant and priest, for he had“chosen that good part, which will not be taken away from him”.

May his memory be eternal! 

Fathers Micheal Ungrin, Anthony Estabrooks, Nikolaos Tambakis, Evan Maximiuk, and myself in 2022.

A new year – the same hope. (The Ecclesiastical new year)

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The beginning of the Ecclesiastical (Church) new year (also called the Indiction) on September 1st, is – or should at least be – like the beginning of any year, month, week, day, or moment – full of hope.

It is in the Gospel (the Good News) that as Christians we encounter this hope in the saving work of our Lord God and Saviour Jesus Christ.

“The Spirit of the LORD is upon Me, because He has anointed Me to preach the gospel to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed; to proclaim the acceptable year of the LORD.” (Lk. 4:18-19 from the Gospel reading for this feast)

It is a hope that the poverty of our brokenness will be reconciled, and our emptiness filled to be overflowing in our hearts (Lk. 6:38) by the love of the Lord, who empties Himself out of love for us (Phil. 2:8).

It is a hope that our wounded hearts will be healed with His divine love, that seeks to save the world and not condemn it (Jn. 3:17).

It is a hope that we will be set free from the captivity of shame and fear, by our Lord and God, who in His love for us, is willingly bound in strips of linen and placed in a new tomb; that he might free us from the bondage of sin and death. (Gal. 4:3-5). 

It is a hope that we will see him as He is, the Incarnate Son of God (1 Jn. 3:2). Who in His love for us, has set us as a city set upon a hill, that we might share our light to the world shrouded  in shadow (Mt. 5:14). 

It is a hope that in that we will be exalted by humbling ourselves we might be free, as He has humbled Himself to serve us and give his live as a ransom for many (Mk. 10:45) 

Indeed this is the  “acceptable year of the Lord” as it  reveals this  hope “which does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us” (Rm. 5:5) – even in the chaos of early mornings, preparing lunches, and commuting to work or school. 

May we be strengthened and confirmed, in this same hope offered for all humanity by the Lord, as we begin this new Church year, month, week, day, and even moment – and by God’s grace, bear witness to it, for the world around us!

The end which reveals the new (the Beheading of St. John the Baptist).

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The celebration of the solemn commemoration of the beheading of St. John the Baptist (Aug. 29th) is in indeed providential, as we are coming to the end of one cycle of life – summer holidays- and prepare for a new cycle of life (school, work, harvest, etc). It is in this ending of sorts that we are given the opportunity to reflect upon what the holy Prophet’s ending in martyrdom reveals – humility – the foundation for that which is “new”, or to put it another way, that which “renews”.

It was the humility of John which provided a perspective  in which he could see something greater than a rival teacher or prophet – that is Jesus, “the Lamb of God who takes away the sin of the world!” (Jn. 1:29).  

It was the humility of John that witnessed something greater than his baptism of water – that is, the baptism of the “Holy Spirit and fire” (Lk. 3:16). 

It was the humility of John which allowed his trembling hands to baptise the Lord and fulfil not his righteousness, but rather “all righteousness” (Mt. 3:15). 

It was the humility of John that did not waver in the face of the executioner’s axe, even as he preached that the “axe is laid to the root of the trees” (Mt. 3:10) to all of Israel – to Herod and his court. 

It was the humility of John that even in death, submitted to being as the “least in the Kingdom of God”; yet proclaimed by the Lord as being the greatest born of women (Mt. 3:11).

As we end this summer and season of holidays, and prepare for the new season; school, work, harvest, and all, let us be inspired by John the Baptist’s humility, that even in death reveals that which is greater and new. For it is in the work of humbling ourselves to the “other” – dying to our own expectations, and assumptions, seeking to serve and intercede, being truthful even at our own expense –  that we, like John, can bear witness to the Love of God for us; as being that which is beyond imagination, logic, power and ultimately death. 

Truly a somber confirmation of the humility we strive for, and yet a joyful confirmation of what we seek – a new creation. For “if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new” (2 Cor. 5:17) and “he who does the will of God abides forever” (1 Jn. 2:17).

By the prayers and intercession of the holy Prophet and forerunner John, may the ending of this season reveal the new life that we have in our Lord God and Saviour, Jesus Christ!