We meet Sunday morning at the Lutheran Campus Ministry Center, 325 N Mills St, Madison, WI 53715.
Hours: 9:15 am
Liturgy: 9:30 am
We meet Sunday morning at the Lutheran Campus Ministry Center, 325 N Mills St, Madison, WI 53715.
Hours: 9:15 am
Liturgy: 9:30 am
Statement of the Council of Bishops of the Ukrainian Orthodox Church of the USA:
Beloved brethren in the Lord: CHRIST IS RISEN!
For 32 years, the catastrophe in Chornobyl remains the largest and most devastating nuclear accident in history and has rightly been described as the technological disaster of the 20th century.
Recalling and reflecting upon these sobering and saddening facts on the 32nd anniversary of the Chornobyl catastrophe, we can only lift up our hearts in prayer to the Almighty God and beg for His continued mercy and compassion as we remember those who suffered indescribable pain and loss.
We recall firstly, on this solemn anniversary, the many innocent men, women and children who perished in this tragedy and we pray for the repose of their souls. We remember in particular the brave and selfless firefighters, who, in the hours and days following the explosion, knowingly and willingly exposed themselves to mortal danger and almost certain death in order to extinguish the flames and construct and place the sarcophagus on the smoldering ruins of the reactor. Of such men Christ speaks eloquently when He declares: “Greater love has no one than this, than to lay down one’s life for his friends.” (Jn. 15:13) We pray that God grant them eternal rest in a place of everlasting light where there is no pain, sorrow or mourning.
We also remember and pray for those whose health was irrevocably damaged by the radiation that was released that day, those who were taken ill and are living with sickness to this day, and for their families, and for those whose lives were cut short by premature death. We especially remember the children, most of whom who were born after the catastrophe itself, who suffer physical and psychological disabilities today because of Chornobyl. We also remember and pray for the many thousands of people who were forced, by the noxious cloud of radiation, to flee their homes and leave behind forever, everything that was familiar and loved by them: the villages, houses, fields and farms where they and generations before them were born, lived, laboured and died. May God grant all who suffer His peace, hope and consolation.
And, in a special way, we also remember and pray for our beloved ancestral homeland of Ukraine: so rich, generous and abundant, yet so often neglected, plundered, and abused over the centuries by the men who ruled over her.
With prayers in the Risen Lord,
+Antony, Metropolitan of the UOC of the USA and Diaspora
+Daniel, Archbishop of the UOC of the USA and Western Europe
To the Venerable Clergy, Clergy, Monastics and Faithful of our Holy Ukrainian Orthodox Church in Diaspora:
CHRIST IS RISEN! INDEED HE IS RISEN!
We write to you all having been informed about recent events in Ukraine surrounding the life of the Ukrainian Orthodox Church. If you have not yet heard or read anything about these events, which are filling the social websites and media in and beyond Ukraine, we hereby inform you that the President of Ukraine met in a day-long audience with His All-Holiness, the Ecumenical Patriarch of Constantinople, Bartholomew I, on Bright Monday – 9 April 2018. The result of this meeting was the beginning of the Patriarchate’s long-awaited consideration of Autocephaly for the Ukrainian Orthodox Church of Ukraine.
Upon his return to Ukraine, President Poroshenko immediately began the process of rallying the hierarchs of the Ukrainian Orthodox jurisdictions in Ukraine and the Verkhovna Rada (Ukrainian Parliament). All the hierarchs of two of the three jurisdictions and the vast majority of the Rada responded to the President’s emotional appeal to support the process of asking His All-Holiness Patriarch Bartholomew and the Holy Synod of Constantinople to move forward with the process of granting a Tomos of Autocephaly to the Church in Ukraine, which has for 1030 years been the canonical territory of the Patriarchate of Constantinople, since 988 when our nation was baptized and confirmed into the Holy Orthodox Faith.
Not even under 332 years of non-canonical and often tortuous subjugation to a foreign Orthodox patriarchate could the faithful of Ukraine be convinced that they did not belong to the authority of the Ecumenical Patriarchate. This is simple history, as documented by generations of Patriarchs and Synods of Constantinople, which never abandoned its canonical rights and privileges in Ukraine.
The Ecumenical Patriarchate, through releases on its own website and through the media has confirmed that the process of considering the Autocephalous status of the Church of Ukraine has begun, which will continue through the next meeting of the Holy Synod to be held in May.
President Poroshenko in all his public appearances and statements about these current events has been incredibly enthusiastic about the possibility of the Ukrainian Orthodox Church of Ukraine being granted even by the 1030thanniversary in July 2018 of the Baptism of Ukraine into the Orthodox Faith in 988 by Equal-to-the-Apostles, Great Prince Volodymyr.
The Permanent Conference of Ukrainian Orthodox Bishops Beyond the Borders of Ukraine has written a strong letter of support for the actions being taken by His All-Holiness and the Holy Synod of Constantinople regarding the possible granting of a Tomos of Autocephaly to the Ukrainian Church. We have assured His All-Holiness of the unceasing prayers of not only the hierarchs, but also the millions of Ukrainian Orthodox clergy and faithful in and beyond the borders of Ukraine, for him personally during this process.
We invite our faithful to join us in this prayer:
Prayer for the Unification of the Ukrainian Orthodox Church
O Lord our God, You can see, as the invisible and visible enemies divided the Ukrainian Orthodox Church, and with it all Ukrainian people. Help us to promote the unification of Ukrainian Orthodoxy into a single Church, putting the cornerstone of apostolic rule that orders us to know that every nation, and among them the Ukrainian people, must have its first hierarch.
O Lord, inspire our separated brethren, so that they will unite around the Throne of Kyiv into a single Church and that Christian love would prevail among all of us, because You said: “By this everyone will know that you are my disciples, if you love one another”.
Look upon us, Lord the Lover of all mankind, and do not punish us for our iniquities, voluntary and involuntary, committed in knowledge and in ignorance. Let us have a true love amongst us, forgive us our trespasses and do not remember our transgressions.
Great Merciful Master, protect and preserve Ukraine from those who encroach on its independence and wants to divide it, as you have always protect the Christian countries. Let a single Ukrainian Orthodox Church be a strong spiritual foundation for the indivisible Ukraine and the unity of our people, let it enemies be scattered and let peace, harmony and unity prevail in us.
O Lord, You said: “For without me you can do nothing.” Hear, o God, prayer of your faithful and bless the begun matter of the unity of the Orthodox in a single Church of Ukraine to lead to a successful conclusion. To His All-Holiness Patriarch Bartholomew, the Ukrainian Orthodox Hierarchs, the President, the Verkhovna Rada, and all those who work for this, send wisdom and inspiration of Your Holy Spirit, and in the good cause of the recognition of the Ukrainian Church to bring everyone to close conclusion. For Yours it is to have mercy on and save us, our God and we glorify You, Father, Son and Holy Spirit, now and ever and to the ages of ages. Amen.
With Archpastoral Blessings,
+YURIJ, Metropolitan of the Ukrainian Orthodox Church of Canada
+ANTONY, Metropolitan of the Ukrainian Orthodox Church of the USA and Diaspora
+JEREMIAH, Archbishop of the Ukrainian Orthodox Eparchies of Brasil and South America
+DANIEL, Archbishop of the Ukrainian Orthodox Church of the USA and Western Europe
+ILARION, Bishop of the Ukrainian Orthodox Church of Canada
+ANDRIY, Bishop of the Ukrainian Orthodox Church of Canada
Sunday, April 22 (O.S., April 9), 2018: Third Sunday of Pascha, Sunday of the Myrrh-bearing Women, Righteous Joseph of Arimathea and Nicodemus; Martyr Eupsychius (362). Martyrs Desan bishop, Mariabus presbyter, Abdiesus, and 270 other martyrs in Persia (362). Hieromartyr Bademus (Vadym), archimandrite of Persia (376).
Epistle: Acts 6:1-7
Gospel: Mark 15:43-47; 16:1-8
Christ is Risen!
Given our history, it isn’t surprising that sometimes Orthodox Christians forget that there is a certain, necessary and inescapable tension and even conflict between the Church and the World. If at times, the City of God (the Church) and the City of Man (the World) can work collaboratively, this doesn’t mean that fundamentally the two cities aren’t in competition with each other.
We compete with the World for the human heart, for material resources, and space in the public square. Though we might sometimes shy away from thinking of the City of Man as in competition with the Church, if we are faithful to Christ we will inevitably find ourselves at odds with those around us. Or as the Apostle James bluntly puts it “Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God” (James 4:4).
Today’s commemoration of the Myrrh-bearing Women and the Righteous Joseph of Arimathea and Nicodemus is an example of the tension between the City of God and the City of Man.
Jesus was put to death by crucifixion because the Roman Empire saw Him as a threat to their power and so the civil order. The Jewish authorities make exactly this charge against Jesus to force Pilate’s hand “If you let this Man go, you are not Caesar’s friend. Whoever makes himself a king speaks against Caesar” (John 19:12).
This means that to be a friend of Jesus was to be–at least potentially–an enemy of Caesar and against all that the Empire represented. This is the political and cultural context within which Joseph of Arimathea “taking courage, went in to Pilate and asked for the body of Jesus.” Joseph isn’t simply risking the bad opinion of the other members of “the council,” of the Sanhedrin, of the ruling authority of the Jews.
As potentially harmful as this would be, by his actions Joseph also risks being labeled an opponent of Caesar. In asking for the body of Jesus, Joseph makes himself vulnerable to the charge of insurrection. This means that, like Jesus, Joseph could end his life on a cross.
Courageous though Joseph, and for that matter Nicodemus are, they are not the liturgical focus for the third Sunday after Pascha. That honor belongs to the Myrrh-bearing women “Mary Magdalene, and Mary the mother of James, and Salome.”
Early on that first Pascha morning these women first “bought spices” and then went to Jesus’ tomb “so that they might go and anoint” His body. What Joseph and Nicodemus do privately in the presence of Pilate, these women do publicly. Before they go to the tomb, the women, known disciples of Jesus, go to the marketplace to buy what they need for his burial.
By their actions, the Myrrh-bearing women make clear their friendship with Jesus. By their actions, the Myrrh-bearing women make themselves the object of gossip. And in a small community, gossip can be deadly.
Like Joseph, doing this places the women at odds with Rome and the Sanhedrin. Doing this in the marketplace, however, places them at odds with their families and their friends, their neighbors and the whole community.
None of this, I should emphasize, was chosen by the women. They intend to do what too many Christians today seem dead set on doing.
They didn’t intend to give offense. They didn’t intend to set themselves at odds with the Jewish community and the Roman Empire.
All they wanted to do was mourn the loss of someone they loved.
Love for Jesus moves the Myrrh-bearing Women, Joseph of Arimathea and Nicodemus to challenge both civil and religious authority. They don’t engage in revolution but they do remind both Jewish and Roman authorities that they too must be obedient to God. Real though their power is, neither Rome nor the Sanhedrin has the final word. This final word, as we soon see in the Gospel, belongs to Jesus.
Coming to the Tomb, the women find it empty.
Well, not exactly empty.
…entering the tomb, they saw a young man sitting on the right side, dressed in a white robe; and they were amazed. And he said to them, “Do not be amazed; you seek Jesus of Nazareth, who was crucified. He has risen, he is not here; see the place where they laid him. But go, tell his disciples and Peter that he is going before you to Galilee; there you will see him, as he told you.”
So overwhelming is the message that the women flee “from the tomb.” Initially, at least, “they said nothing to anyone, for they were afraid.”
Soon though the same love that gave them the courage to proclaim their love for Jesus in the marketplace, will turn Mary Magdalene into the “Apostle to the Apostles.” Her joy at the Resurrection will overwhelm her grief, her love will banish her fear, and she will tell the disciples that “Christ is Risen!”
My brothers and sisters in Christ! Whenever we can, however we can, we should live peacefully with others. We should be eager to cooperate with other Christians as well as those of good will in whatever projects that alleviate suffering, foster a more just society or lead to a more peaceful world.
But what we can never forget is that there will be times when our love for Jesus Christ, our faith in Him as Lord and God and our witness to His Resurrection, will put us at odds with even those who are–in every other way–like a second self to us. Unpleasant, or worse, that these moments might be, they are not only for our salvation but for the salvation of the world and for those who, in the moment, make themselves opponents of the Gospel.
Christ is Risen!
Sunday, April 15 (O.S., April 2), 2018: Antipascha; Second Sunday of Pascha, Sunday of St. Thomas; Ven. Titus the Wonderworker (9th c.). Martyrs Amphianus and Edesius of Lycia (306). Martyr Polycarp of Alexandria (4th c.).
Epistle: Acts 5:12-20
Gospel: John 20:19-31
Christ is Risen!
From the beginning, doubt has traveled alongside the proclamation of the Gospel. Take the response of the disciples in the final moments before Jesus’ ascension into heaven.
We read in today’s Matin’s Gospel (Matthew 28:16-20) that when the disciples saw, for what would be the last time, their once-dead Friend now clearly very much alive again “they worshiped Him; but some doubted” (v. 17). Even though they had spent 40 days with the Risen Lord Jesus and even though they worshipped Him as “Lord and God” (see John 20:28), some still struggled with doubt.
While the Good News of Jesus risen from the dead is often met with great joy by those closest to Him, some will respond with disbelief.
Look at Mary Magdalene out of whom Jesus “had cast seven demons.” Though initially overcome with amazement and fear on that first Pascha morning, she quickly gets control of herself and goes to the other disciples “as they mourned and wept” and tells them that Jesus is alive. But, as St Mark says the apostles “did not believe” her (Mark 16:9-11). Or, as St Luke bluntly states, the Good News of the Resurrection seems to St Peter and the other apostles seems “an idle tale.” Mary and the other women are simply not believed (Luke 24:11).
Seen in the light of these events today’s Gospel is neither a surprise nor a scandal. We shouldn’t imagine that the apostles and disciples had an easier time of believing because they were witnesses to the Resurrection. Jesus’ resurrection was not simply a new thing, it was unheard of. Yes, the disciples eventually became witnesses–even to the point of death–but for all of them, faith in the resurrection only came over time. Even when standing before the Risen Lord Jesus Christ, faith can be a struggle.
In the tradition of the Church, doubt isn’t fundamentally a matter of intellectual uncertainty. If it were, then proclaiming the Gospel would be simply a matter of presenting solid evidence in a logically and compelling fashion.
We think of doubt as intellectual uncertainty because we have confused the Church with the school room or the law court. This though makes faith in Jesus Christ not a gift of divine grace to be received with a humble and thankful heart but the work of human reason; not the work of God but of the skilled debaters of this age (see 1 Corinthians 1:20).
To say that faith is not the work of human reason doesn’t make faith in Jesus Christ unreasonable. Look at St Thomas in today’s Gospel. When his fellow disciples tell him “We have seen the Lord,” he demands a very particular kind of proof. He will not believe, he says “Unless I see in his hands the print of the nails, and place my finger in the mark of the nails, and place my hand in his side.”
Thomas demands not biblical citations or philosophical arguments but empirical validation. He will only believe when the evidence of his senses confirms the Resurrection. In this, the Apostle Thomas is one of the first Christian scientists.
It’s worth noting that when Jesus again appears to the disciples–this time with Thomas among them–He doesn’t dismiss Thomas’s call for empirical evidence. Instead, Jesus freely offers it. This is why the icon for today’s feast is called in Greek, “The Touching of Thomas” and in The Slavonic “The Belief of Thomas.”
Thomas asks for and receives from Jesus the evidence he needs to believe.
The first lesson here for us is clear. Contrary to what we often hear, science and the Gospel are not opposed. Far from being the enemy of faith, science can support the Gospel and even lead us to faith. Yes, as St Thomas and the other disciples find out, the glory of the Resurrection transcends what empirical science can know; Jesus walks through locked doors; St Peter’s shadow, as we read in Acts, restores the sick to health.
To say that science supports and can even lead to faith in Jesus Christ is very different from saying that faith is dependent on human reason. While Jesus is willing to provide the evidence Thomas needs, our Lord immediately follows this with a caution: “Have you believed because you have seen me? Blessed are those who have not seen and yet believe.”
The Apostle Thomas asks for a particular kind of evidence–in this case empirical–because he doesn’t trust the testimony of his fellow apostles. In fairness, as we’ve seen and will see again next week, Thomas is not unique in this. Again, on that first Pascha morning, the apostles doubted the Myrrhbearing Women even as the women doubted the testimony of the angel.
Why didn’t Thomas trust his fellow apostles?
The answer is easy enough. He didn’t believe them because he knew them! St Peter denied Jesus three times. Except for John, all the apostles abandoned Jesus.
But even John’s witness was lacking. In the days leading up to Holy Week, he and his brother James try to promote themselves over the other disciples asking Jesus to allow them to sit at His right and left hands when He comes in glory (see Mark 10:35-37).
The very presence of the apostles in the upper room reflects their lack of faith. They were there, behind locked doors, “for fear of the Jews” (see John 20:19).
So what does this all mean for us as Orthodox Christians as we gather together to pray in a small room on the campus of a sometimes aggressively secular university campus?
First, we must keep in mind that human reason and science are not the enemies of the Christian faith. This is so even when, as often happens, they are misused. As St Paul reminds us whatever is true, just as whatever is noble, … just, … pure, … lovely, … of good report,” virtuous or “praiseworthy” all these can and often do strengthen us in our faith even as they can lead those outside the Church to faith in Jesus Christ (see Philippians 4:8).
Second, I must attend to the moral integrity of my witness. By my actions, I can be a bridge to Christ or a wall that obscures Him. Am I a credible witness to divine love, mercy, and forgiveness or do my actions bear witness to some other god, a god of my own creation?
Third and for now last, what of the quality of our life as a community? Tertullian in his defense of the Gospel writes “It is mainly the deeds of a love so noble that lead” the pagans to recognize Christians as followers of Jesus. “See how they love one another,” he says the pagans say. For while the pagans “are animated by mutual hatred” Christians are “are ready even to die for one another” (The Apology, 39).
My brothers and sisters in Christ! It is our love for each other and for those outside the walls of the church this morning that leads others to faith in Jesus Christ. This mutual love also sustains and strengths our faith in the Risen Lord Jesus Christ!
Christ is Risen!
If any man be devout and love God, let him enjoy this fair and radiant triumphal feast. If any man be a wise servant, let him rejoicing enter into the joy of his Lord. If any have labored long in fasting, let him now receive his recompense. If any have wrought from the first hour, let him today receive his just reward. If any have come at the third hour, let him with thankfulness keep the feast. If any have arrived at the sixth hour, let him have no misgivings; because he shall in nowise be deprived thereof. If any have delayed until the ninth hour, let him draw near, fearing nothing. If any have tarried even until the eleventh hour, let him, also, be not alarmed at his tardiness; for the Lord, who is jealous of his honor, will accept the last even as the first; he gives rest unto him who comes at the eleventh hour, even as unto him who has wrought from the first hour.
And he shows mercy upon the last, and cares for the first; and to the one he gives, and upon the other he bestows gifts. And he both accepts the deeds, and welcomes the intention, and honors the acts and praises the offering. Wherefore, enter you all into the joy of your Lord; and receive your reward, both the first, and likewise the second. You rich and poor together, hold high festival. You sober and you heedless, honor the day. Rejoice today, both you who have fasted and you who have disregarded the fast. The table is full-laden; feast ye all sumptuously. The calf is fatted; let no one go hungry away.
Enjoy ye all the feast of faith: Receive ye all the riches of loving-kindness. let no one bewail his poverty, for the universal kingdom has been revealed. Let no one weep for his iniquities, for pardon has shown forth from the grave. Let no one fear death, for the Savior’s death has set us free. He that was held prisoner of it has annihilated it. By descending into Hell, He made Hell captive. He embittered it when it tasted of His flesh. And Isaiah, foretelling this, did cry: Hell, said he, was embittered, when it encountered Thee in the lower regions. It was embittered, for it was abolished. It was embittered, for it was mocked. It was embittered, for it was slain. It was embittered, for it was overthrown. It was embittered, for it was fettered in chains. It took a body, and met God face to face. It took earth, and encountered Heaven. It took that which was seen, and fell upon the unseen.
O Death, where is your sting? O Hell, where is your victory? Christ is risen, and you are overthrown. Christ is risen, and the demons are fallen. Christ is risen, and the angels rejoice. Christ is risen, and life reigns. Christ is risen, and not one dead remains in the grave. For Christ, being risen from the dead, is become the first fruits of those who have fallen asleep. To Him be glory and dominion unto ages of ages. Amen.
St. John Chrysostom (“The Golden Tongue”) was born at Antioch in about the year 347 into the family of a military-commander, spent his early years studying under the finest philosophers and rhetoricians and was ordained a deacon in the year 381 by the bishop of Antioch Saint Meletios. In 386 St. John was ordained a priest by the bishop of Antioch, Flavian.
Over time, his fame as a holy preacher grew, and in the year 397 with the demise of Archbishop Nektarios of Constantinople—successor to Sainted Gregory the Theologian—Saint John Chrysostom was summoned from Antioch for to be the new Archbishop of Constantinople.
Exiled in 404 and after a long illness because of the exile, he was transferred to Pitius in Abkhazia where he received the Holy Eucharist, and said, “Glory to God for everything!”, falling asleep in the Lord on 14 September 407.