The Holy Spirit - “Everything as it really is”

Tomorrow, the Saturday of Lazarus, several of our good friends will be chrismated, receiving the “gift of the seal of the Holy Spirit.”  My own chrismation last November is one of the most memorable parts of my reception into Christ by the Church.  Hearing our priest say, “the gift of the seal…” as he anointed my head, my mouth, my hands, etc., made an eternal impression on me.  In Orthodoxy, we have all found that God’s “gift” is repentance, which leads to Holiness.  The Holy Spirit “convicts the world of sin.”  Far from the merely charismatic, giddy and excitement oriented “Wholly (lacking) Spirit” of much of the “Christian world,” in Holy Orthodoxy, the Holy Spirit offers us the grace to truly make us holy, which includes a stripping away of our passions, a process always painful, but always joyous.

Pray for our friends who receive this seal tomorrow in their Holy Chrismation.  It truly is a gift that is all the more blessed the more it destroys our flesh, as St. Innocent of Irkutsk clearly noted:

But when the Holy Spirit dwells in the heart of a person, He shows him all his inner poverty and weakness, and the corruption of his heart and soul, and his separation from God; and with all his virtues and righteousness. He shows him his sins, his sloth and indifference regarding the salvation and good of people his self-seeking in his apparently most disinterested virtues, his coarse selfishness even where he does not suspect it. To be brief, the Holy Spirit shows him everything as it really is. Then a person begins to have true humility, begins to lose hope in his own powers and virtues, regards himself as the worst of men. And when a person humbles himself before Jesus Christ Who alone is Holy in the glory of God the Father, he begins to repent truly, and resolves never again to sin but to live more carefully. And if he really has some virtues, then he sees clearly that he practiced and practices them only with the help of God, and therefore he begins to put his trust only in God.

The Orthodox Study Bible and Orthodox Identity in America

An interesting (and lengthy) read on the current discussion. The writer presents a fairly objective/neutral perspective on this Study Bible, treating it not so much for its pros or cons (though he mentions both), but more for its significant status as a sort of sign of maturation of the “American Orthodox Church,” seeing it as a step towards a more entrenched Orthodoxy (in spite of its shortcomings). An interesting take that I had not really considered to date.

Click here

A brief excerpt:

The role of Scripture in the life of the Orthodox Church is often
assumed to be one of balancing competing elements, most often seen
as Scripture and tradition. Such a dichotomy; however, is foreign to
Orthodoxy itself, which sees no sharp distinction between these two
essential agents in the life of the faith. Rather, Scripture is understood
to be an essential and pre-eminent facet of the comprehensive Holy
Tradition. This understanding of Tradition was perhaps best described
in the twentieth century by Father Georges Florovsky as:

“…the paradosis, the handing down of what God chose to disclose and
communicate to men. It is not a particular “source” of truth or
doctrine. Revelation is adequately recorded in Scripture. But
Scripture is, as it were, “stored” or “deposited” in the Church. On
the other hand, tradition is equated with the mind and continuous
memory of the Church. And in this sense it is the guiding principle
and criterion of scriptural interpretation. Accordingly, tradition does
not and cannot add anything to Scripture, but only elicits what is
contained in Holy Writ and puts it in the right perspective. The
Scriptures “belong” to the Church, are committed to her and not to
individual believers. A faithful guide is required for true exegesis.
The Church catholic is that guide. Or in other words, Scripture is given and preserved in tradition. Tradition and Scripture are inseparable.”

Certain general characteristics, therefore, can be outlined that
sketch the way that Orthodox Christians in North America have and
have not typically engaged or experienced the Bible. Traditionally
Orthodox Christians experience the Scriptures not so much through
private reading and study, but visually, through tactile sense, orally,
and aurally through the ritual, Biblical readings and hymnody that
compose Orthodox liturgical worship. Let me explain: the richly
ornamented Gospel Book lies or stands alone as the only text on the
altar during the Divine Liturgy, and is carried and venerated with great
reverence by the faithful before it is read, at the midpoint of the
service.

While the Fathers of the Church encouraged lay study of the
Scriptures, rarely has it shifted the main emphasis on communal
reading in the context of worship. Such study, therefore, has almost
always gone hand in glove, in Orthodox circles, with a comprehensive
approach to liturgical theology and the sacramental nature of the
Church. It was not only for reasons of pre-modern illiteracy or the
scarcity or cost of printed Bibles that Orthodox parishes have not been
typified by a focus on Bible ‘study.’ Rather, it is the fact that for
centuries, the services have been saturated with the language of the
Scriptures, breeding a certain kind of innate familiarity with at least
major portions of the Gospels and the Epistles.

A layman’s thoughts on the Orthodox Study Bible

We received our case of 12 Orthodox Study Bibles this past week. By purchasing twelve, you can get them at the substantially reduced price of $30 apiece. Since some have criticized the price of one copy ($50, hardcover), if you have the opportunity to purchase this Bible in bulk, the price ceases to be such an issue. Further, I noticed that Amazon will begin selling the Bible in June (I think) for $31.47 (you can preorder now).

Several long-time Orthodox bloggers have been harshly critical of the OSB. I read their critiques, and while I understand some of their concern, I feel — as I have already stated — that a good part of their criticism simply goes overboard. There are, I’m sure, valid points made by the OSB’s detractors. However, when the criticism becomes so detailed that even a case of poor syntax on the cover or an abbreviation of a patristic source in an index which turns out to be an unused source becomes fodder for “blog-venting,” I just think time is being spent in less than helpful ways.

That said, two of the primary detractors I’ve read also happen to be two Orthodox brothers whom I deeply respect, and whose blogs I frequent. I’ve no doubt that both of them are more advanced in their Orthodoxy than am I — by leaps and bounds — and that they likely understand problems with texts and translations and the such better than I do. One of them is a priest from what I understand, and I certainly intend no disrespect toward him in my more positive take on this Bible; the other is a kind man who is quite an OT scholar, whose writings and reviews are, quite simply, way over my head. So, take my thoughts on this Bible as simply the initial impression of a layman with no academic credentials and who has been Orthodox for only a short time.

The cover of this Bible is fair. I like the icon of Christ on the dustcover, but the dustcover also seems a bit cluttered (the picture at left is not exactly accurate; the real cover is more cluttered). I think I’ll take mine off soon enough, especially since the actual binding is very appealing, being a nice burgundy with gold imprinting. “The Orthodox Study Bible” along with a Russian style cross appears on the front, with a similar spine. The actual cover is very simple and tastefully done.

The actual construction of the Bible seems okay to me. I always (on all Bibles) wish they came with heavier pages that were less translucent. Of course, that would result in a very heavy and thick Bible. The typeface is readable enough, not the best I’ve ever encountered but certainly not the worst, either. The footnotes at the bottom of each page (generally comprising the bottom 1/5 to almost 1/2 of the page, though rarely more than 1/3) are easy to navigate and decipher. Some bloggers have complained that when Patristic sources are referenced, there are no actual references to specific sources, just to the name of the Church Father. Yeah, that is a bit unfortunate, but given the intentions of this Bible, I’m not sure that this is absolutely necessary. Most Christians reading this Bible either won’t have the time or money or desire to look up all references. The Orthodox who do desire this generally can find that through other means (at least I’ve found this to be the case with myself). However, I would be glad to find that the editors considered giving some more reference specifics in future editions of this Bible (I can’t see that this would be too overly difficult to remedy).

{Added note, 4/9/08 — I just looked at an old copy of the NT/Psalms Orthodox Study Bible. It was a red letter version with center column references. I’m pretty ambivalent toward both of those features. BUT, the NT/Psalms version had much better typeface. I don’t know why they changed that. The new Bible is much thinner paper with more bleed through, and a less readable font, which makes for a somewhat uncomfortable reading experience, to me. I’m really a sucker for beauty in a book, and the quality of font and paper ranks high on my list of priorities… which is why I am so fond of the books published by Holy Transfiguration Monastery, which you can get HERE at excellent prices and with superb customer service). Oh well… I wish the publisher had stayed with the old font and paper. Maybe in future editions.}

The introductions to each book are quite short, and I did not find them to be all that helpful. They are the bare minimum, and as long as someone is not depending on this one book for complete introductions, they are just fine.

On the footnotes again: At times, they are very helpful in pointing out things I had not considered before, and in helping me to see what various Fathers said about the texts. However, on the whole, they are quite brief in most cases. Many verses have no notes at all. I have mixed feelings about this. Part of me would rather have less footnotes and just better text spacing, and part of me would rather have more copious footnotes. I guess the editors had to make a balance between the two. Myself not being the one who put all the work into this Bible, I can’t really fault them for their selection. All of us have various opinions on how it should be done, but these folks are the ones who put the work into it.

I really do like the section of the footnotes that points out when various texts are read during the year, i.e., the seasons of the year or Sundays, etc., when the section is read. For those of us who are new to Orthodoxy, it helps us to connect what we are reading with the life of the Church. Very nice addition to the notes.

I certainly would not rely on just the footnotes to understand the biblical text. But, I feel certain the editors of this Bible would say the same thing. The OSB is not meant as a replacement to the Liturgy, or the Lectionary, or the Fathers, or the Councils, or the Prayers, etc. (as some commentators seem to think it was intended). It’s an aid, and while the footnotes are occasionally very helpful, and usually at least somewhat helpful, they certainly are not the highpoint of this Bible, to me.

I will say this: to any Protestants or converts to Orthodoxy, this Bible will not seem as complex and complete as some of the bigger Protestant “Study Bibles” (such as the NIV Study Bible by Zondervan). But, I also think some of those larger study Bibles in the Protestant world are way over done, with so much information that they almost do appear to be a complete “religion in a book” type of deal.

I like the full color icons. Some don’t. I do. I suppose that’s a matter of various tastes, so I hardly see the point in arguing over whether they chose the best icons in all cases.

I like the “Introducing the Orthodox Church” section at the beginning, and was especially glad to see Bp Kallistos Ware’s “How to Read the Bible” at the end. For those who berated this study bible, thinking that it would lead to reading the Bible “only personally” and “outside of the Liturgy”, I think it suffices to see that Bp Kallistos’ section reminds us that the Bible must be read “in the Church.”

I also appreciate having the Lectionary at the back. I’ve heard some say that it is perhaps not complete; I don’t know enough to know. But, the few days I’ve compared with the GOARCH calendar seem to be the same. I’m happy to have this addition, as I don’t have to run to a calendar or website to get the readings. I also thought the Glossary was decent, though I’ve only briefly looked at it. For whatever reason, I often look to see how someone defines “Tradition,” and I was thrilled to see that, in this Glossary, “Tradition” is not defined as “the rest of the faith not part of the Bible,” but was the “life of the Holy Spirit in the Church,” with the Scriptures themselves being at the core of that Tradition, that life. Very nice.

There is a very brief section of morning and evening prayers, including of course the Trisagion prayers, the Creed, a few morning and evening prayers and intercessory prayers. Most people who do pray frequently will have these memorized in short order, but they are helpful to have for people new to Orthodoxy who may have this as their only Orthodox book for a time.

The best aspect of this Bible, to me, is the scope of the text. It is the entire Orthodox Bible, including the OT which is either translated from the Septuagint or at least modified where the Septuagine calls for it (the Septuagint being the Bible of Christ and the early Church). I have the NETS (New English Translation of the Septuagint, from Oxford), and it is nice, but it is also quite unwieldy for a non-academic. I appreciate having the entire text of Scripture in on Bible, in a translation that is readable and, from what I understand, at least fairly accurate (though no doubt all translations have problems here and there).

************************

Regarding a few criticisms I’ve heard. Much has been made by some over the “packaging” of this Bible. By that I’m referring to the blurbs on the dustcover and the very idea of a “study bible” itself. I’ll admit I am not too impressed with what is said on the dustcover. It seems a bit trendy at times, and at other times just a bit overstating. As one blogger noted, the Orthodox have had resources to study Scripture for a long time, and a few of the statements on the dustcover almost sound as if this Bible is the first source to do such.

However, I wonder who even wrote the blurbs for the dustcover. I wouldn’t be surprised if it was done or at least edited by people at Thomas Nelson. And, it’s not all that bad, really! To make it that bad, one has to assume the worst about most of the things written on it, and I would hope that Orthodox would refrain from that type of judgmentalism. “Love hopes all things, bears all things.”

Secondly, what about “study bibles” in general? I have mixed emotions. Part of me would have been almost happier with just the text, on better paper, with more ornate binding, and just a few of the resources like the lectionary and a glossary and index. But, it’s not my project, and I’m very thankful to those who prepared it. They are men, like all of us, and they can make mistakes; I bet they’d be quick to admit that. But, like Fr. Soroka said here earlier, I think we ought to commend them on trying to do something good for the Church, and where those worthy can critique in love, let that be done constructively.

In a way, all commentaries are “study bibles.” St. John Chrysostom, in effect, wrote a very lengthy study bible. Blessed Theophylact’s commentaries on the Gospels are, in effect, a “Gospels study bible.” Granted these commentaries are much more exhaustive and more truly patristic, but I don’t understand the wholesale rejection of “study bibles” just because “Protestants came up with them.” And, the making of a study bible does not inherently imply that the creators of it no longer recommend that we “study” the Bible through reading the Fathers and attending the services of the Church.

I do hope that converts to Orthodoxy will not use this Bible to replace better sources, such as St. John Chrysostom’s texts, sets like Ancient Christian Commentary on Scripture, and the various Fathers’ writings. I hope that none will think they no longer need their priest, or the bishop, or the Church and Her Tradition. I can only speak for myself here, but reading from this Bible has done anything but that. It has actually excited me to pull out some of those Fathers to read them in their entirety, and to make sure I am faithfully attending the Liturgy and all services I can, so that I can hear the treasure of the Scriptures proclaimed in the midst of the Eucharistic assembly, the Church of God.

I think the message from the editors, early in the Bible, is well put: “The prayer of the editors and contributors of The Orthodox Study Bible is that it presents an understandable Bible text and commentary to (1) English-speaking Orthodox Christians the world over and to (2) non-Orthodox readers interested in learning more about the faith of the historic Orthodox Church.” (side note: I really think this aim of the editors is the central aim of this Bible, not the flashy blurbs on the dustcover).

Over all, I am glad to have acquired this Bible. I’m doubtful that it will replace my Oxford RSV as my normal reading Bible, but I think I’ll use it considerably. And I have little doubt that many Orthodox will find their reading of the Scriptures renewed through this resource. If that happens, I can hardly understand why the OSB is a bad thing. Thank you to those who labored on this resource; I know one or two of them and have found them to be genuine Orthodox Christians who are desirous to follow Christ and serve His One, Holy, Catholic, Apostolic and Orthodox Church.

Well, that’s it… the for what it’s worth review of a non-credentialed lay person.

Pictures from Vespers

Fr. Alexander Atty of St. Michael the Archangel Orthodox Church in Louisville, KY, officiated over the first Vespers service to be held in Bowling Green, KY. Held on Saturday evening of April 5, just over thirty people attended. Fr. Alexander’s wife, Presbytera Olga, led the music and readings. There are about 6 or 7 Orthodox families represented in this growing group of disciples, and a number of others who have not yet been able to meet with us. Please pray for us in this exciting time as we work toward a future mission in this growing university town.

After reading through the Matins readings from this past Sunday of St. John Climacus, I am reminded that the most important element which will nourish the Church in any place is the ascetical struggles of all Christians, especially prayer and fasting. Pray for us all to follow St. John’s example of continually pressing upward, climbing rung by rung, so that our small community of believers will grow in grace and in number.

First Vespers!

Tonight was an historic event:  the first Vespers service in Bowling Green, KY, at least as far as we know.  I’ll have pictures up tomorrow.  This is an exciting development as we work and pray towards a future mission here in Bowling Green.  Keep our small, but growing weekly, group in your prayers!

Glory be to God!

Orthodox Study Bible

I’ve ordered a copy of the anticipated and also highly criticized (by at least a few) Orthodox Study Bible.  I’m looking forward to receiving it.  I’ve had my moments of questioning the whole “study Bible” phenomenon, but I’ve also wondered if some of the critiques aren’t a bit overboard.  Critiques (by bloggers I highly respect and read regularly) have ranged from dissecting even the blurbs on the dustcover to verse numbering in OT texts.  Much of the technical aspect is far over my head.  I’m wondering how the Bible will appear to a normal Orthodox Christian who has no academic training.

The new Bible appears to be endorsed, if not officially, by the Greek Archdiocese and the Antiochian Archdiocese, judging by their websites.

I’d love to hear some responses by people on the editorial board of this Bible to the harsh criticism it has received from some quarters.  There are no doubt some problems with the Bible (as there are with any book, translation of texts, etc.).  But I suspect some of the conclusions drawn by critics are a bit far reaching.  One of the critiques I have heard several times goes something like this: “Did the editors not know that people could study the Bible before this book came out?”  And, “Have they not heard of learning Scripture through the liturgy?”   I think I’m safe in assuming that Fr. Gilquist and the others involved in this study would firmly agree that Christians could “study” Scripture long before this volume was released, and also that knowing Scripture through the life of the Church and her Liturgy is absolutely necessary.  These types of critiques make me wonder if we’re not being a bit too anxious to tear something apart, even if it is a bit deficient.  Not all of us are academics; most of us are simply trying to read Scripture and be Orthodox Christians in the Church.   We left Protestantism because we saw its deficiencies and desired to be in the One Church, which we came to believe was the Orthodox Church.  I know from experience that it is disappointing to have longtime Orthodox speak to you as if you are “still Protestant.”  I think, at the very least, critiques of something trying to do a good thing should show as much charity as possible.

But, I’ll have to wait on getting my copy before I can actually read it and make a judgment for myself.  We have a large group of people here who ordered a case, so perhaps I can get some of their opinions (some of them are still Protestants who are inquiring into Orthodoxy)

Sunday of St. Gregory Palamas

Good links about St. Gregory found HERE.

Fr. Hopko on Lent / Prodigal Son

The following is from chapter 4 of Fr. Thomas Hopko’s excellent book, Lenten Spring.

 People feel unhappy and they don’t know why.  They feel that something is wrong, but they can’t put their finger on what it is.  They feel uneasy in the world, confused and frustrated, alienated and estranged, and they can’t explain why.  They have everything and yet they want more.  And when they get it, they are still left empty and dissatisfied. 

There is beauty in the world / Pavarotti

There is beauty in the world.  When St. Augustine was asked why, if there were a good God, there was still so much evil in the world, he responded with a question of his own:  “Why, if there is no God, is there so much good?”  To paraphrase, if there is no God who is a lover of beauty, whence cometh all that is so beautiful?

Travelling through Lent with my brothers and sisters, learning to repent and humble myself, makes me all the more appreciative of the vast beauty which has been made possible in our world.  To see those who live to create beauty, and who themselves are sustained with beauty, is, well, beautiful.  Here’s just one single “proof,” for those who have eyes to see and ears to hear, of the God who created all things and, behold, they were very good.

This is the Faith of the Orthodox

Fr. Stavros Akrotirianakis wrote good words regarding our Creed, the Sunday of Orthodoxy, on how our Faith should be held. An excerpt:

The Creed is not just a basic statement of faith. It is the proclamation of what it means to be an Orthodox Christian. If someone asks me what do I believe about God, I recite the Creed for them. Before receiving Holy Communion, I confess and I affirm what I believe by reciting the Creed. How can one dare to approach to receive the Body and Blood of Christ without a convicted affirmation of a sincere belief in God?

If we believe, collectively as a church, and if we as its individual members confess honestly, “I believe,” then the Creed should have a profound impact on each of our lives. We say, “This is the faith that sustains the universe,” and yet in many churches, it is a faith that can barely hold up the roof.

The faith of the Apostles is what St. Paul refers to in the Epistle lesson read on the Sunday of Orthodoxy, people who “through faith conquered kingdoms, worked righteousness, stopped the mouths of lions, quenched the violence of fire, became valiant in battle. . .others were tortured, not accepting deliverance, others had trials of mockings and scourgings, trials and imprisonments, they were stoned, sawn in two, destitute, afflicted.” (Hebrews 11: 33-37)

This is the witness of authentic faith. Faith is not ducking into church in time for the sermon, or waiting for the fourth stewardship reminder to send in a meager offering, or not being able to recite the 200 words of the Creed from memory. Faith is something that is dynamic and life changing. It is both challenging and exciting.