The Rites of Baptism and Chrismation Why are we facing the back of the church? If you have been invited to attend a friend’s Baptism, you would expect to come into the church and face toward the altar. But the preliminary parts of an Orthodox Baptism take place at the back of the church (or in some cases, in the church’s entry hall, called a narthex). This is because, in the early centuries, Baptisms were performed outside the church; the new members of the congregation literally “entered” the church. Now the first part of the ceremony takes place at the back of the worship space, and then the baptismal party moves to the center of the room for the Baptism itself. Finally, they come to the front of the church for the Chrismation, the anointing service that completes church membership, and represents the bestowing of the Holy Spirit (it’s analogous to Confirmation in Western churches.)
[Sinteza magazine, Romania, Summer or Fall 2015] -Which is now the place of Orthodoxy in a world of such a great religious diversity as America? What do Americans generally know about the Orthodox Church? What do they know about Romania? America was founded mostly by Protestants, though some areas were populated by Roman Catholics. But over the years it has become extremely diverse, such that people of every land and every faith are visible in our cities. We are not as free to display Christian symbols, such as a cross or a stone engraved with the Ten Commandments. People of other faiths protest and demand equal time. Recently, a group of Satanists demanded the right to place a statue of Satan next to a stone carved with the Ten Commandments on a public lawn. Atheists also attack the expression of Christian beliefs in public places. While a very large percentage of the country is still Christian, the people in power tend to be atheists and despise Christians (in part because we oppose abortion and same-sex marriage).
Godwin Delali Adadzie: Who is Frederica Mathewes-Green? FMG: I am evidence of God’s mercy. I am the wife of an Orthodox priest and mother of three grown children, grandmother of 13. I write books, mostly about the Orthodox Church. As a Catholic, your video “What Do You Mean, ‘Pray to the Saints?’” impressed me. Can you please restate some of the points again? I explained that the Saints are the “great cloud of witnesses” in Hebrews 12. Because they are alive in Christ, and praying right now, we can ask them to pray for us. This does not replace praying to God directly; it is no different from asking our friends and family alive on this Earth to pray for us, and still praying to God.
[National Review, June 13, 2015] Who are the Orthodox? It’s a question increasingly on Western minds as Eastern Christians suffer tremendous persecution — such that the future existence of Christianity in the region is uncertain. Frederica Mathewes-Green, whose husband is archpriest of Holy Cross Orthodox Church in Linthicum, Md., provides a tour of and primer on the Orthodox Church in her new book, Welcome to the Orthodox Church: An Introduction to Eastern Christianity. She discusses her faith and Christian beliefs and recommends practices that can be of ecumenical benefit. Kathryn Jean Lopez: If you had to tweet out your welcome to Orthodoxy, what would you offer as a definition?
• What draws people to this contemplative and traditional corporate and individual discipline? I think they are looking for an anchor to reality that is outside their own personal experience and their own wisdom. Way back in the 60s churches began talking about being “relevant” and rearranging worship and worship space to attract contemporary people. This makes so much sense on the surface, but it backfires because it treats worshipers like customers and seeks to please them, and the “customers” sense that they are being fed something that has been carefully adjusted to please them. In a restaurant, that’s fine; but in worship you are trying to ground yourself in something bigger and wiser than yourself, and to have the proprietor just keep shoving a mirror in your hands is not helpful. Flattering for a while, but not what you need when you’re searching and yearning for something greater and more stable than yourself.
I was delighted to be asked to write about the “Role of Men,” because I’ve read so many articles by men about the role of women. Such essays always give me the feeling that men consider themselves the standard, and women the variation. (That assumption was evident in an American magazine some years ago, when its cover offered an article titled “Why Women are Different.”)
I had been searching for a spiritual father for some time when someone said, “Why don’t you ask Fr. Gheorghe Calciu? He lives only an hour away.” I was astounded; I had read his “Seven Sermons to Youth” and admired him, but I thought he still lived in Romania. I learned that he was pastor of Holy Cross Church in Alexandria, Virginia, while my church is Holy Cross Church in Baltimore, Maryland (both cities are near Washington, DC). I went to meet him for the first time on March 11, 1999. He was my spiritual father and confessor until his repose on November 21, 2006.
Here is an immensely helpful essay by Met. Kallistos Ware, in which he traces the careful path between assuming that all will be saved (universal salvation) and praying that all will be saved—praying with yearning and tears, for “God desires that all may be saved and come to knowledge of the truth” (1 Tim 2:4). He does this by examining the thought of St. Silouan the Athonite (1866-1938), a Russian monk with little education who became a very wise elder. St. Sophrony (1896-1993), also mentioned in this essay, was a spiritual child of St. Silouan and wrote his story. There’s a distinction that is often missed between praying that all will be saved and assuming that all will be saved. That’s especially the case in our time, when the more challenging aspects of faith are routinely played down, and God’s mercy is emphasized to the near exclusion of any other characteristic. Of course he is great in mercy, and what we say of that is true; yet in emphasizing it we can lose our balance, tipping too far toward one side. In a comfortable age such as ours, we assume God wants us to be comfortable, and we skip over the Scriptures that tell the tougher things Jesus said.
Yesterday I received an email from a priest in Australia, who said he is reading my new book, Welcome to the Orthodox Church. He likes it, but notes that it is aimed at people already familiar with Christianity. In his case, he said, he dealing with two generations of nonbelievers. He said something next that I’m not sure I agree with. He said that he thinks in the future we will need to be like John Wesley, who went out directly to the people, preaching in towns and fields to preach. But, he said, we’ll need to reach them in different ways, through the internet or mass media.
Part One: Inside the Temple Exploring the empty church 1 “Enter His Gates” 3 In the narthex, the church’s lobby or foyer 1. Icons are images of our Lord, and of our fellow-believers who are now with him. We keep these images near us wherever we pray, because they help us feel a connection to the people they depict. Do you have a photo of a loved one that affects you that way?