Veneration of the Holy Cross

In the Western World, we as Orthodox Christians, are constantly being bombarded with the question these days, “What did you give up for Lent?”  As an Orthodox Priest, I encounter it at an alarming rate, even among our own people.  Some parents at a youth event the other night asked me what I gave up for Lent!  My brother Priest then turned to me and said, “The next time someone asks me that, I’m going to tell them that I’m just giving up!“  I have heard more sermons and read more articles on this subject by Orthodox Clergy this year, than ever before, and we are only half way through this Great Lenten Period.  Have our people been so influenced by our Western Christian Brethren as to actually come to believe that this practice of “choosing something to give up” is authentically Orthodox?  Thankfully, this Sunday, the Church offers us an opportunity to stop and think about these things, and make some necessary adjustments.

The Sunday of the Veneration of the Holy Cross has been reflected upon throughout the Church’s history by Saints and Theologians who stand far superior to my humble intellectual and spiritual capacities (perhaps Lent is working after all), yet there is one aspect of reflection that I wish to add to our collective rumination.  The Cross is basically a giant plus (+) sign!  For those of us with mathematically inclined brains, this actually means something.  It is a significant marker in the sacred equation of Great Lent that the Holy Fathers have laid out for our spiritual growth.  As Orthodox Christians, we are not called to give something up, to subtract something from our life, as if that will bring us closer to Christ.  On the contrary, we are called to add those things which are the most beneficial for our souls, which we happen to be missing.

We often, as it happens, tend to see even the Three Great Pillars of Lent, which the Church adds to our corporate spiritual experience as somehow negative.  We have to sacrifice our Time to attend the additional Prayer Services; we have to give up eating particular foods while expressing our Talents in Fasting; and we have to diminish our stored-up Treasures in order to increase our giving to those in need.  This is one-dimensional, negative (-), Western-style thinking!  The Orthodox Christian, through the laser-like site of the Cross (+), sees clearly what is to be gained, and takes aim at acquiring: a closer relationship with Christ through Prayer, the return to a holistic spiritual self through Fasting, and the multiplied opportunities to express our love through Giving.

The thing that becomes very clear through this Sunday’s commemoration, is that the focal point of our Great Lenten journey now takes a sharp right turn.  It shifts from a focus on ourselves and our own ascetical efforts, to a clear and precise focus on Christ and His redemptive work in both our lives, and the world He created to be good (positive).  Far from being a somber remembrance of Jesus’ agony on the wooden Cross, this Sunday’s Feast is a giant Ecclesiastical pick-me-up, celebrating the return of our salvation through the Tree of Life!  Thus, we begin to see not only a light at the end of the tunnel, but the reflection of that Divine Light in our own lives.  We have been made worthy to participate in The Life of Christ!  It’s not about our sacrifices, it’s about His!  Through the Veneration of the Holy Cross this Sunday, we are reminded in a very concrete way, of the immeasurably positive (+) nature of our relationship with the Risen Lord.  Isn’t that a plus?!  That’s My Two Cents!

Faith & Effort

On the Second Sunday of Great and Holy Lent we commemorate Saint Gregory Palamas, Archbishop of Thessalonike.  After his glorification in 1368, this second commemoration of the saint was instituted (Feast Day – November 14th) as an additional Triumph of Orthodoxy, in order to celebrate the condemnation of Saint Gregory’s enemies (namely Barlaam of Calabria), and the vindication of his teachings by the Church.  The Second Sunday of Lent was originally dedicated to Saint Polycarp of Smyrna.  (I’ll bet you didn’t know that!)  [Source - OrthodoxWiki]

I don’t pretend to be an expert on either the person or theology of Palamas (although I know one or two), and I’m not going to sugar-coat it, his stuff is pretty deep.  One could indeed spend an entire lifetime trying to comprehend and implement the Hesychast praxis that Saint Gregory so exemplified (and perhaps that’s the point).  Unfortunately, this means that most of us overlook some very important truths that this commemoration offers us, that are both readily understandable, and easily put into practice.  So let us glean what we can from this Second Millennium Hierarch, without rushing hastily by on our way toward the Cross!

Saint Gregory illuminated the differences between God’s Essence and his Energies; in other words, the very core of His Being, versus His revealed actions by which we know Him and participate in His Grace.  I know this is an oversimplification for some, and way over the head of others, but try to stay with me.  The point is this: Saint Gregory stands as a Lenten reminder of our sacred opportunity to get to know the Unknowable!  We are called, through our spiritual asceticism to really come to know God in an intimate way, one that is transformative in our lives.  You see, there is a difference between knowing about God, and knowing God.  There are in fact a great many people who know an awful lot about God, but who truly don’t know Him.  Allow me to use an earthly example to illustrate this heavenly reality.

Let’s say that I wanted to get to know Jennifer Aniston (remember, we are no longer speaking Biblically – it is Great Lent after all).  Due to her celebrity and inaccessibility, it would be extremely difficult for me to interact with her personally.  We simply don’t run in the same circles.  So I may go about it in a different way.  I could read about her – books, magazines, tabloids, the internet; a wealth of information at my fingertips.  I could watch all her movies and television episodes, not to mention the paparazzi video and photographs capturing her personal life.  I could talk to friends and acquaintances, find out her personal contact information, even know where she lives.  I could in effect, become an “expert” on her life, but I still don’t truly know her.  All this would still not make me her friend (just possibly a stalker).  In other words, I would not know the “real” her; not until I was introduced and able to spend quality time getting to know her, breaking down personal barriers, sharing intimate thoughts, developing a relationship.  The same is certainly true for our efforts to know God.

The parallel with our Stewardship is striking.  Many people know (or think they know) a lot about Stewardship.  They give mental ascent to the fact that everything comes from God, and we are caretakers of what is truly His.  They intellectually comprehend the beneficial relationship between returning a portion of what is God’s back to Him in thanksgiving, and the continual outpouring of blessings upon us by our Creator.  In other words, they understand the “essence” of Stewardship.  The real question is, do they participate in the “energies” of Stewardship?  Put another way, do we actually live a life of Spiritual Stewardship?  This is the component that is truly transformative!  The beauty of this image is that the more one participates in the energies, the more one fully understands and internalizes the essence.

There is definitely a connection between knowing God (as opposed to knowing about Him) and living a life of Authentic Christian Stewardship.  This is the reminder that the Church offers us through this Second Sunday of Great and Holy Lent, in the person of Saint Gregory Palamas.  Let us then seek to know God and His will for us in ever-deepening ways, and live our lives as Authentic Stewards of His Great Grace!  That’s My Two Cents!

Unfinished Business

On the First Sunday of Great and Holy Lent, otherwise known as the Sunday of Orthodoxy, we commemorate a pivotal event, from a very interesting time in our Church’s history.  This Feast commemorates the restoration of the Holy Icons in our Churches, and their proper veneration, following a devastating period of Iconoclasm.  Although theologically dealt with in 787 at the Seventh Ecumenical Council, this scourge which plagued the Church since at least 726, was not finally put down until 843, after more than a century of indescribable devastation and internal upheaval.  Finally, on the First Sunday of Great Lent, a young Byzantine Emperor named Michael, supported by his mother and the Patriarch, proclaimed the Triumph of Orthodoxy in the Great Church of Hagia Sophia.  The following statement is read by the Clergy each year in our Churches as we joyously celebrate:

“As the prophets beheld, as the apostles have taught, as the Church has received, as the teachers have declared, as the world has agreed, as grace has shown forth, as truth has been revealed, as falsehood has been dispelled, as wisdom has become manifest, as Christ awarded; thus we declare; thus we affirm; thus we proclaim Christ our true God, and honor His saints in words, writings, thoughts, sacrifices, churches, and holy icons; on the one hand, worshiping and reverencing Christ as God and Lord, and on the other, honoring the saints as true servants of the same Lord of all, and offering them proper veneration. This is the faith of the apostles. This is the faith of the fathers. This is the faith of the Orthodox. This is the faith on which the world is established. Therefore, with fraternal and filial love we praise the heralds of the faith, those who with glory and honor have struggled for the faith, and we say: to the champions of Orthodoxy, ‘faithful emperors, most-holy patriarchs, hierarchs, teachers, martyrs, and confessors: May your memory be eternal.”

As we have entered the period of Great Lent, and begin our spiritual self-reflection in earnest, I believe that there is a great lesson to be learned by the modern Orthodox Church from our Ancestors of Faith.  Call it a historical marker of remembrance, gifted to us more than a millennium ago.  The Fathers’ eternal echo to every generation who followed (and thus to us), is about unfinished business.  You see, even though the matter concerning icons and their proper veneration was theologically settled, it still took a great deal of time and effort to witness the implementation of the Council’s decision.  In fact, it took three generations of intense struggle and bloodshed, culminating finally in the necessary “political” will (both secular and Ecclesiastical), to make true Orthodox Worship a permanent and lasting reality.  What does this mean for us?

As we examine ourselves, and our Church this Great Lent, let us be cognizant of the unfinished business of our generation.  Let us celebrate the triumph of Orthodox Truth in the world, without falling into the triumphalism that relegates us to relying on the glory of our ancestors.  The valley that separates theology and practice, particularly when it comes to Faith & Finances, in both the lives of individuals and families, as well as the Church as a whole in this country, is far too vast to go unaddressed for another generation.  Although the Church’s “Orthodoxia” is, has been, and always will be, firmly rooted in its deep theology of Christian Stewardship, it’s “Orthopraxia” deserves some more attention.  To borrow  an “Iconic” metaphor: Stewardship in the Church is the indelible and permanent “Image” of Christ, and it is the “Likeness” that we are constantly in the process of recovering.

Therefore, let us, the current generation of Orthodox Christian Leaders (both Clergy & Laity), go about the unfinished business of the Church with renewed Faith, Love, and Effort this Lenten Season, so that the Iconic Image of Christ may shine more brightly than in any other time in history!  For the real Triumph of Orthodoxy is not found simply in the decisions and deeds of the Church Past, but in the sacred struggles and holy actions of the Present Church, to be greatly celebrated by generations of Future Orthodox Christians!   ”This is the faith of the apostles. This is the faith of the fathers. This is the faith of the Orthodox. This is the faith on which the world is established.”  That’s My Two Cents!

Unfulfilled Commitments

As we prepare to enter into this period of Great Lent, we are confronted with the spiritual realities of repentance and forgiveness.  Not only is it the pervasive theme of our entire preparation for Pascha, but the specific theme as well for this Sunday, as we contemplate the expulsion of our ancestors Adam and Eve from Paradise.  The complete understanding and internalization of an authentic attitude of forgiveness, is not only essential for us as individuals regarding our salvation, but is just as important for us as a Church Community, particularly when it comes to Stewardship.

Every year at this time, Parishes around the country look at a certain percentage (usually a small number) of Financial Stewardship Pledges from the previous year that remain unfulfilled, and wonder what to do about them.  Our immediate reaction is to send those “debtors” a polite (sometimes not so polite), strongly worded letter, demanding payment.  Why?  Aside from obtaining some sense of closure (not a bad thing), what is likely to happen?  Have we taken the time to reason through not only what the letter recipient’s actions will be, but also how our action will be received by them emotionally, and what impact that may have on their spiritual life?  More importantly, have we considered fully what message we are sending to our Parishioners concerning the reality of Stewardship in our community, and the future impact that may have on not only their perception, but particularly their connection to the Church?  The answer usually, is quite simply no, we have not.

From a purely practical standpoint, the first consideration is what likely impact will a “collection notice” have on the actions of these “unfulfilled stewards?”  In other words, will it cause them to “become current?”  There may be a small percentage (very small, maybe 10%) of “delinquents” who just “overlooked” their pledge’s fulfillment, and dutifully send in a check for their remainder.  The second practical consideration however, is at what cost to the Church are we to chase down pennies, and I’m not just talking printing and postage here?!  How will the vast majority of “demand letter” recipients feel about their circumstances?  One the one hand, they are “behind” for last year, on the other hand, they are being asked to commit themselves for this year, and in the mean time, they are trying to work out their salvation by participating in the life of the Church.  If these faithful stewards (let’s give them the benefit of the doubt for the moment), were really stretching themselves last year, taking their commitment seriously, giving sacrificially, and just didn’t reach their goal (for whatever reason); will our “collection methods” inspire them to do even more this year?  Not likely!  Their most likely action will be to scale back their giving efforts in order to ensure complete fulfillment, and thus avoid our “nastygram” next year.  The other “delinquents” who don’t fully understand, or have not completely integrated stewardship into their lives are sure to take offense, and will likely either commit only a token amount for this year, or worse yet, stop giving altogether.

Beyond these practical concerns, we must also consider the spiritual implications.  We must never lose sight of the fact that as the Church, we represent Christ, and our responsibility is to do everything possible to encourage and cultivate spiritual growth within the lives of God’s people.  This includes how we approach Stewardship!  The impending period of Great Lent is the perfect time to reinforce Orthodoxy’s holistic understanding of Stewardship, and its connection with our own spiritual journey.  Just as we fall short in our Stewardship of Time (Prayer), and Talent (Fasting), we also must examine our deficiencies when it comes to managing our Treasure (Almsgiving).  Forgiveness is of course the key to our freedom from being stuck in our sinfulness, and offers us the opportunity for spiritual growth.  It is this same forgiveness, exemplified by the life of Christ through the Church, that we must offer those who consider themselves “debtors.”  When one experiences such forgiveness, he is then free to recommit himself in even greater ways to Christ and the Church.  This will be seen in a very concrete way by the Steward, who having fallen short last year in his financial commitment, aspires to even greater sacrifice this year, precisely because of the forgiveness, love, and encouragement he experiences through our actions.  May the Lord our God grant you all a blessed and Spirit-filled Great Lent!  That’s My Two Cents!

Means or End?

When it comes to Orthodox Worship, particularly in this Lenten Season, there is usually only one question that all Priests dread hearing – “What time is Holy Communion?”  Our response is most often something to the effect of, “The Divine Liturgy begins at 9:30am.”  Why is this question so bothersome?  The first reason is that we, as Orthodox Christians living in the world, are being influenced by society’s drive for instant gratification.  This is seen in everything from faster communication to fast food.  The Church however, is not McDonald’s, and Holy Communion is not served in the “Drive Thru!”  It takes time to properly prepare, consecrate, and distribute the Holy Eucharist, and this brings us to the second reason.  In our rush for “good” time management and usage, we overlook the importance of the experience.  We habitually confuse the means with the end.  Holy Communion is not an end in itself, but rather a means of union with Christ, and the full impact is lost when removed from the context of the Divine Liturgy.  Our time spent in spiritual preparation during the Divine Services in not just something we have to go through to get to the end, but an important and integral part of the whole experience.  In other words, this time spent is not just “cost,” but “investment” – a solid investment in our spiritual lives!

Let us use the example of the Pre-Sanctified Liturgy, conducted on Wednesdays (and sometimes also Fridays) in most Orthodox Parishes during the period of Great Lent.  In the Pre-Sanctified Liturgy, there is no consecration of the Eucharist.  It is basically a prayer service that serves as a vehicle for the distribution of Holy Communion.  Many of our people look at this service (either choosing to participate or not), and see just an extra opportunity to “get their commune on” by receiving the Eucharist via this shortened format.  This is a gross misunderstanding of the entire purpose for which the Church offers us this service.  The Pre-Sanctified Liturgy makes use of an additional Amnos (Lamb, or Eucharistic Host), which is consecrated during the full Sunday Divine Liturgy of Saint Basil.  Therefore, there is a built-in connection with the celebration of the complete Divine liturgy, in its entirety, that presupposes the faithful’s participation!  In other words, the Pre-Sanctified is an extension of one’s full participation in the complete Divine Liturgical celebration on Sunday, not a short-cut or a substitute.  It is an additional opportunity for us to prepare ourselves to participate in God’s Divine Grace.

What does this have to do with Stewardship?  Aside from the important point made concerning Time investment above, this can also be translated to our use of Talent and Treasure as well.  This is particularly poignant for those who make a one-time “Stewardship” contribution in a given year.  These “donors” are missing out on the opportunity to connect their sacred giving to the ongoing experience of their spiritual journey.  It’s like celebrating Pascha without going through the period of the Triodion, particularly Great Lent and Holy Week.  It’s about the journey too, not just the final destination!  If you take the time to prepare and participate in the process, Pascha will mean so much more, and so will your Stewardship.  That’s My Two Cents!

I will never forget entering the fellowship hall of church one day expecting it to be like any other day.

Today is the feast day of the Martyr Saint Valentine. If I was concerned with other content outside of that directly affecting music, I would discuss the cultural phenomenon of remembering a 3rd-century saint’s name and date while simultaneously being wrapped in a consumer lust. YET, in no way is that what I wish to talk about.

I want to tell you a story. A story that is one, if not the, most important of my life. It is also one in which I purposefully leave out details with those friends of mine who are not as close to me as others. In fact, how good of a friend you are to me is usually pretty directly related to this story.

Remember when you were a teenager? Experiences are so vivid in the teenage years aren’t they? If you were a Christian, you may remember how even with the struggles and pitfalls of that age, that God’s work affected you directly. All connections at that age tend to be somewhat exaggerated, and sometimes because of immaturity (or maybe the opposite), the connection with God seems so undeniable. Another reason for this may simply be that because teenagers are so hopelessly self-centered, that they can’t see a world in which God does not revolve around them. Who knows? But I digress!

I will never forget entering the fellowship hall of church one day expecting it to be like any other day. Yet, (and this is another part I tend to leave out) something moved me. I felt some sort of difference, as though my world was changing, but I didn’t understand it. I had been brought up in a family that valued Southern-Christian logic and emotional constraint, and to give some premonition like this any thought would be silly.

I came in and sat down at a table, and was pleased to see this pretty girl across the way. I had seen her before, but had only had glancing run-ins with her. I remember falling in love right then and there. It was the way she talked.

Of course I could continue on and on with romantic dribble, but I wanted to let you know my dear readers, that I consider you all friends. Therefore, instead of telling that my wife Hilary and I “met at church,” I’ll tell you the real reason…

We met at Byzantine Chant class.

Love you Hil,

David

Spiritual Connection

“The accomplishment of any worth while goal requires the one who desires its achievement to increase their effort significantly at some point in order to succeed.”  In other words, as human beings (unlike machines), we need to periodically refocus, rededicate, and redouble our efforts in order to successfully accomplish our heart’s desire.  This is precisely the opportunity that the Church provides us with in the Triodion.  We are not called to “give something up” for Lent, as our Western Christian brethren proclaim.  On the contrary, as Orthodox Christians, we are offered the opportunity to regain what may have been lost, set aside, or ignored over the past year – namely, the very presence of Christ, and His Coming Kingdom!

The Fathers of the Church have provided us with Three Great Pillars of Lent, to be erected on the foundation of Jesus Christ, in order to construct our own glorious Temple dedicated to God.  These Pillars of Prayer, Fasting, and Works of Charity are neither ends in themselves, nor solely sacrificial in nature.  They are not items to be checked off a list, as if their accomplishment (in whatever form) makes us “good little Orthodox Christians.”  They are however, tools that can assist us in getting back on track spiritually.  They also have a direct connection to our Stewardship, in that they represent a purposeful and productive adjustment in how we use our Time, Talent, and Treasure.

Time is, as we know, the most precious resource that we possess.  When we choose to spend our Time developing a deeper relationship with Christ through prayer (both personal and corporate), we in effect, strengthen our Stewardship.  When we choose to use our Talents in various means of Fasting, we can’t help but deepen our Stewardship.  When we choose to designate an increasing portion of our Treasure for Works of Charity within the Church, we make great spiritual strides forward in terms of our calling to be good Stewards.  When we choose to follow the Church’s guidance, and combine all three in a concerted way during the Triodion, the spiritual results and rewards become truly exponential!

The Church, in her infinite wisdom, great pastoral care, and exceeding loving-kindness toward us, does not expect us to make these spiritual adjustments overnight.  Rather, our Holy Mother Church draws us steadily closer into her sweet and loving embrace, until she deposits us into the very outstretched arms of our Savior Himself.  This steady increase is exemplified in not only the escalating Fasting regimen that we spoke about last time, but especially in the Gospel Passages of the first three Sundays, and how they connect directly to our Stewardship.  The first Sunday presents us with the Pharisee, who although was tithing (giving 10%) of everything he received, missed out on the blessings of his actions because of both his hardness of heart, and condemnation of his brethren.  The second Gospel tells of how the loving Father gave half (50%) of his wealth to his son, and then received him back again (even after he squandered it), showing that our true inheritance cannot be depleted.  The third Sunday describes how we are all to be held accountable before the Judgment Seat of Christ by providing (or not) for the needs (100%) of our fellow pilgrims.  These images draw our minds to an ever-increasing understanding of our total reliance on, and complete responsibility for, the gracious gifts that God pours out upon us.

The Church reminds us through both these Sacred Passages, and the three Pillars of Lent, as well as their connection to the expressions of our Christian Stewardship (Time, Talent, and Treasure), that everything belongs to God, and we have been given the great blessing of participating in His Grace, right here, right now, through this magnificent period called the Triodion!  This period of the Triodion is not only an opportunity for us as individuals to experience spiritual growth, but is also part of our collective corporate Stewardship within the Church.  May your Stewardship journey toward our Lord’s never-ending Pascha continue to be blessed, both this year, and in years to come, but for now, that’s My Two Cents!

Stewardship Overload?

After reading the title of this article, you might be saying to yourself (or more probably, hear others around you saying), “Now hold on just a minute!  Not another piece on Stewardship!  Haven’t we heard enough already?  We get it!  We are not giving enough, and the Church wants us to give more!  If I hear the word ‘Stewardship’ one more time, I’m going to go crazy!  All this Stewardship talk is starting to turn me off!  I just want to come to Church and hear something positive that will help me grow spiritually!”  How did I do?  (Scary, isn’t it?)

After all this time, if you think that Stewardship is just a new way for the Church to get more of your money, then I’m afraid you have misunderstood entirely.  Stewardship is not a gimmick, or a way to trick you out of your money, or even a tool to make you feel guilty.  It’s technically not a program, or even a philosophy.  I wouldn’t even say that it is a way of life, but rather, that it is the only way to live!  Stewardship is the Authentic Orthodox Christian Lifestyle, and as such, it is both spiritual and positive!  This understanding is reflected quite clearly during the period called the Triodion, which we enter into this month.

The Triodion is a ten-week block of time that leads us up to, and prepares us for, the greatest Feast in the Orthodox Christian Calendar, that of Holy Pascha.  For those of you who are thinking, “Hey, isn’t Great Lent only 40 days?” – You are not mistaken, but that is only a part of the Triodion period of preparation.  The Triodion begins with three weeks of Pre-Lent (22 days actually), that include the Sundays of The Publican and Pharisee, The Prodigal Son, Meatfare (Judgment), and Cheesfare (Forgiveness).  Then we enter into Great Lent proper on Clean Monday, which lasts for exactly 40 days.  The Saturday of Lazarus and Palm Sunday are not technically part of either Great Lent or Holy Week, but serve as a bridge between the two.  The Great and Holy Week of our Lord’s Passion runs from Monday through Holy Saturday, so add another six days.  That brings the total time of our preparation for Pascha to 70 days (22+40+2+6=70)!  This means that almost 20% of our Liturgical Year is spent preparing for this Great Feast.  Compare that to the roughly 10% of the year spent in preparation for the Nativity.

Length of time is not the only difference between these two great periods of preparation.  The Triodion also places a greater emphasis on prayer and fasting, with many additional services and a very specific fasting regimen.  In terms of fasting, the Church does not hit us with its full force from the beginning, like a 2×4 upside the head; but rather eases us into the practice, like cooking a lobster, as it slowly turns up the heat.  The first week of the Triodion is entirely fast free (no fasting even on Wednesday & Friday).  The second week is a normal fasting week (i.e. fasting on Wednesday & Friday).  The third week, following Meatfare Sunday, is when we say goodbye to all meat (beef, lamb, pork, chicken, etc.), but everything else (especially dairy) is still allowed.  After Cheesefare Sunday, we begin our strict regimen of fasting, and add dairy products, fish, and oil & wine to the prohibited list.  The Church does relax the Fast (a little) on Saturdays & Sundays (allowing oil & wine), as well as certain Feastdays (fish on Annunciation & Palm Sunday).  It is important to consult your Spiritual Father before beginning any fasting regimen, to determine what is best for you!  What does any of this have to do with Stewardship?  Ah, that mystery will be revealed in Part II next week, but for now, that’s My Two Cents!

We have all seen the prolific “Coexist” bumper sticker with the Star of David, a Cross, and various other religious/belief system symbols, and I guess most of us would agree that coexisting with others is a good thing. However, FEAR THE FALSE WISDOM OF THE BUMPER STICKER!

Coexist? That means that you are only existing with others doing only the same. Existing is just being, neither going forward or backward, and so to coexist is to co-be. What a simple and trite solution. Christ did not say “Coexist,” he said “Love thy neighbor,” asking us not to just live in a flat state of being, but to love our neighbor as ourselves. Funny how this higher calling doesn’t get on bumpers as much…

In the United States, the Liturgical music tradition seems to be almost unanimous in that there are Western choirs and Byzantine chanters. Only in rare cases are there slight deviations. Both groups are usually anemic or at most they are average musical groups, although there are a rare few who are good. Don’t be offended. It’s ok your choir does not sound like the three tenors, or a Catholic boys choir. Most communities don’t, but that’s not what is important here.

In the communities I have been in or visited, I have seen a very common theme throughout: There are choir people and there are chanter people. There is coexisting and nothing more all around the county. Why this has come to be is another completely different post, but the way to deal with it is simple. You must encourage one another with love. Sure, one side from the other is different. Sure, some may prefer to sing with only one group or the other, but you must do more than coexist or your groups will be doomed to the wisdom of the bumper sticker. Drop your ego, encourage and love your neighbor, and realize that we can do more and can do better than a bumper sticker.

Thank you for reading! As always, you can find me on facebook (please message me and let me know you found me here), twitter, or by email at david@ecclesiasticalconsulting.com

If you have been following the church calendar and have been looking ahead, you may notice we only have one more Sunday until the Triodion. It sets up one of the most intense and sometimes most difficult time of the year: Great Lent. The Triodion, with the tiered fasting and Biblical lessons, allows us to pull the great fast into focus. Yet for church musicians, part of our focus in the fast is on the various musical/liturgical challenges throughout lent and Holy week.

My lesson today is simple: it is time to prepare! The triodion itself should be prepared for, and the variability of hymns including the exhausting-ness of Holy Week, are in our sights. Your weekly rehearsals (you’re having weekly rehearsals right?) should start focusing more and more on the coming months. Chipping away at it slowly over weeks is the only way to be successful. So this week, work on whatever you usually work on, but budget a significant amount of time to The Triodion and Great Lent. You, your priest, and your community will be so thankful and more spiritually enriched. Well-performed Lenten music can be some of the most spiritually edifying of the year.

Thank you again for reading! As always, you can find me on facebook (please message me and let me know you found me here), twitter, or by email at david@ecclesiasticalconsulting.com