Posts Tagged ‘Byzantine Christianity’

This I haven’t seen or read, because it’s not out yet, but should be interesting.  I’ve heard of funder the Farah Foundation, and Fr. McGuckin, an Orthodox writer and church historian … but I don’t know a whole lot about either the Foundation or Father.  “Mysteries of the Jesus Prayer”: Is that like the old A&E’s Mysteries of the Bible ? 😉   Could we look for a cable series?

So, I guess at this point this is just an FYI.

Uncreated Star of Bethlehem

Five years ago I alluded to this, but I’ve just seen concise discussion of it from no less than the Father of the Church St. John Chrysostom, and from certain Old Testament prophecies ‘in its Light.’

It also makes me think of how some non-Orthodox “got saved” by God….  The Apolytikion (a hymn) given on this page brings home the point.  The Magi are commemorated as Saints on Dec. 25.  (Recall that Orthodoxy commemorates the Magi’s Adoration of the Incarnate YHWH not on Jan. 6 but at Christmas; our Great Feast of Theophany [Epiphany] focuses on His Baptism in the Jordan by St. John the Forerunner [Baptist].)  OrthodoxWiki mentions the memory of their eventual baptism by St. Thomas the Apostle to the Indo-Iranians, and service to The Church as Bishops.

What about the mentions of an angel?  Readers of this blog may recall our discussions of the uncreated Logos-Angel from many Old Testament theophanies … highlighted in the writings of Greek-American theologian Fr. John S. Romanides (†2001) … so this need not be a problem, especially because Orthodoxy reminds us that the Divine Hypostatic Logos is not circumscribed by His Incarnation, ie, not ‘completely contained’ in or limited by His Human Body.  Could He appear as Infant and “Angel” at the same time?  Unusual perhaps, but I don’t see why not, although I must confess I haven’t seen this explicitly discussed anywhere yet.

One Web source I read said Western European pagans, even before Christianization, appreciated this, as it were their ‘cameo’ appearance at the very beginning of Christianity’s New Testament.  Similarly, I can say that even as a blond Western Catholic child here in the States, I was fascinated by and appreciated my family’s small wood-and-hay(?) Nativity set featuring non-Mediterranean-looking “kings”: a blond, an African, and an East Asian!*  I also read that extracanonical accounts ‘internationalizing’ them are quite old indeed.  Well, they do “represent the Gentiles,” and foreshadow many more of our ancestors’ conversions to the Faith….  For some reason I thought of the “White” one as some aged King of England — I didn’t know then that that title and State didn’t exist during Christ’s life on Earth!

I couldn’t leave this off without a plug for Bethlehem, Pennsylvania’s “Christmas Star” (or another picture of it).  One night during college, around 1985-86, I was driving around town lost (though sober)** and someone told me I almost knocked it down or something!  It sits atop Wyandotte Hill/South Mountain, one of Penna.’s many long, skinny, relatively-low,*** ridge-like mountains, that divides the Lehigh Valley from the main Philadelphia area, as well as from my undergraduate school campus just south of Bethlehem.

And, twelve “kings”?  Catholic priest / sociologist / novelist Andrew Greeley’s Russian (Orthodox) lay student / artist / mystic / beauty / love interest in his 1997 Christmas / spiritual classic Star Bright! (available here) alludes to a 12-magi tradition, without many details except to say something I haven’t encountered personally in Orthodoxy yet, that “We Russians know there were 12 kings” (or words to that effect).  But an English translation of the apocryphal Syriac Revelation of the Magi has recently come out, and it names twelve.  Furthermore, if one Amazon reviewer reports correctly, if you have any Western European ancestry, you may have one or more Magi in your family tree.  How’s that for Gentile foreshadowing?!  Other reviews lead me to doctrinal caution about the Revelation [Apocalypse??] of the Magi, but also hint (seemingly unknowingly) at o/Orthodox Uncreated Energies Theology perhaps.  But some of the kings named by the Armenian reviewer have names or associations I might have encountered a long time ago while tracing my Norman Irish ancestors (Hibernicized McCoogs) into traditional medieval West European royal and noble genealogies … the kind today’s experts say are dubious, but were part of our cultures for most of the last thousand years if not longer … and geneticists now say we might all share in some way.  (Something like some Assyrian kings back there too, being Semites, traditionally then Kin of God!)  (This is another review I saw of it, from a Catholic perspective.)

PS: Many Years to Fr. Greeley!  Glad to see he’s doing better some!  Thank God!

(*–The one with the wind-up music box playing “Silent Night.”)

(**–If you can read and comprehend this without getting a headache, you’re a better driver than I was!)

(***–Compared to, say, the Adirondacks, or the Rockies.)

In the Wayback Machine I just came across what purports to be a translation of what happens when an Orthodox wedding is held alongside a full Divine Liturgy, i.e., Eucharist, translated by just-glorified St. Justin Popovich (†1979) of Chelije, Serbia.  I can’t vouch for anything about the Archive link material, since I haven’t attended any Orthodox weddings yet, nor studied them, so if you need to follow the Two-Source Rule, you should follow it!

A little background: I’ve read that most Orthodox weddings these days are not served with Liturgy, similar in fact to the one depicted in the movie My Big Fat Greek Wedding as far as I could tell.  There’s even some controversy over whether we should do so more, or not get worked-up about it.  One thing a non-Liturgical wedding makes easier is the question of how to tell non-Orthodox attending a Liturgical wedding that only Orthodox may receive the Communion … especially if one of the spouses and/or their whole side of the building are non-Orthodox, as in MBFGW, where the groom had converted, but his (few) friends and family in attendance had not.

Just for comparison’s sake, if I remember my altar-boy days correctly, among Vatican-II-Rite Roman Catholics [we have to specify now] it wasn’t uncommon to have a Nuptial Mass, which would be the equivalent of a Byzantine Rite (and thus Orthodox) Liturgical wedding like we’re talking about here; IOW it includes Communion consecrated during that service.  However, these were Saturday afternoon Nuptial Masses I was serving at, not much longer than a non-nuptial Weekday Mass, little if any liturgical music, brief homily, short Communion, Ave Maria ceremony added, etc. (and five Bicentennial U.S. dollars in my 13-year-old, working class, pre-seminarian pocket! 🙂 ).  Point being, it’s hard to do that in Orthodoxy — for better or for worse — as you may see if you read through the linked material even at a normal, clearly-spoken pace, nevermind mostly-chanted.  OTOH IIUC it’s not rare for Catholics to just have a wedding without Mass, either; there are different reasons why they could, would want to, or would have to go this route, which I don’t need to go into here.

OrthodoxWiki discusses Orthodox Marriage approaches and services more briefly than St. Justin.  A decade ago (or more), my own jurisdiction, the Greek Orthodox Archdiocese of America, defined what denominations our faithful were allowed to marry “in the Church,” *  in terms expressed pretty clearly, though without denomination-specific treatment, by Metropolitan ISAIAH of Denver.  I once read somewhere else that what His Eminence says more or less reflects SCOBA practice generally … but again, Two-Source Rule … or if you’re already Orthodox or in process, follow the guidance of your priest.

And just to be clear, this post does not attempt to cover Orthodox weddings or marriage(s) comprehensively, just point to something interesting I stumbled across on the Web.  Much more would be way out of my depth!

(*–As well as who could be received in conversion by means of Chrismation without [re-]Baptism.)

Weighty possibilities I haven’t come across before for the phenomenon — reportedly not rare — of Orthodox clergy who seem reluctant to receive a convert, especially in the Western world, are presented by a Greek priest in Australia.  (NB: I’ve never heard of a language requirement before.)

His piece reminds us that most Orthodox didn’t come to the West as missionaries.  Of course, most non-Indigenous didn’t come to North America, Australia, etc., as missionaries — their religions basically followed them here.  (Of course, conversion of the Indians was part and parcel of colonial policy in Latin America.)  We easily forget ethnic distinction in religion wasn’t brought here by the Orthodox; to this day many Protestant and Catholic congregations are still predominantly of one or another ethnicity (or two), even if they don’t include it in their buildings’ names anymore.  But active explicit or implicit competition for adherents began apace at least in the U.S. with its (eventual) very “free-market” approach to religion.  Since overall, Orthodox are more-recent arrivals than other Christians, they’re mostly still in that earlier phase so to speak.

Sometimes a little sociological understanding can go a long way….  Kind of a correlate to Khouria Frederica Mathewes-Green’s 12th “…Thing I Wish I’d Known…