My IWU campus mailbox, #825, will for the next two years be a reminder that God answers prayers.
Around three weeks ago, my mailbox began to act up. It was being rebellious. It took forever to unlock, since the lock seemed jammed, or dirty, or whatever. It was very jerky to open. About a week after this began to happen, I came to my mailbox with the currently expected frustration. However this time, instead of fretting, I prayed that the Lord would help me open my mailbox. I tried, but it was still jammed. I tried again to no avail. Then I sanctified it with the sign of the cross, but it was still jammed. I thought, "Patience is a virtue, and God does not work on our schedules" (I know, it sounds cheesy, but that's what I thought). After waiting about 5 more seconds it opened as smoothly as ever, and I rejoiced.
Just to be sure that it was no fluke, though, after closing it I tried opening it again, and sure enough, it opened without resistance! God had healed my mailbox!
And so, as I said before, my mailbox will forever (until I graduate from IWU) be a reminder to me that God cares about all of my cares, even the smallest of them, and according to his will he promises to answer our cries for help.
Blessed be God: Father, Son and Holy Spirit, unto ages of ages! Amen.
Wednesday, March 29, 2006
Monday, March 13, 2006
Hey!!! . . . is it the new "hi"?
My Dad told me the other day, "You know, Son, people used to say 'hi' instead of 'hello'; now they're saying 'hey.' It's the goofiest thing I've ever heard."
Perhaps it is true. I feel much more comfortable greeting all my peers with a hey as opposed to a hi. In fact, since my dad's comment I've tried using hi instead of hey, and I have realized how awkward it feels. I must be a product of my generation, and my generation must be into saying hey.
So the question is, what is the nature of hey, and how is it used? Well, obviously, the main usage we are discussing here is that of a greeting. I have a sense that, to most of us who use it, it feels more laid-back than hi, and sounds less pretentious. In a way we feel that hi is somewhat formal, and and requires a certain amount of social readiness on the part of the greeter. So if you say, "hi," you must mean to greet someone whom you haven't seen for a while, and even if you don't say, "hello! how are you doing?" you still communicate a similar sentiment of courtesy by it.
Hey, not necessarily unlike any other gretting, does permit the greeter to be more or less concerned or distracted with whomever is being greeted. While hi is courteous, hey can be less courteous, and can communicate more recognition than actual greeting. So I think when my father says that people saying, "hey!" sounds ridiculous, I believe I see where he is coming from. It is less courteous in that while it certainly gives recognition to someone, it can sometimes do little more, and can even seem disrespectful to some people.
Hey is most useful when greeting friends. When using it, it is socially acceptable to give a voice inflection of choice to communicate one's sentiment for the other person. For a while I wondered if hey allowed for more inflection than did hi, but after much consideration, I cannot imagine that this is so. Alas, hey just so happens to be in vogue, and so it is used more often.
So I'm not exactly sure what it is, but 'hey' sounds cooler than 'hi.' My dad is right in a way: it's the goofiest thing--language, that is. It's always changing. That's why not one country in the world has Latin as its official language. Well, maybe we are more inconsiderate for using hey. Perhaps our generation will turn the next into incivilized good-for-nothings. I hope not. And I will not cease to use 'hey,' because I like it.
*above photo by Nika Vee*
My Dad told me the other day, "You know, Son, people used to say 'hi' instead of 'hello'; now they're saying 'hey.' It's the goofiest thing I've ever heard." Perhaps it is true. I feel much more comfortable greeting all my peers with a hey as opposed to a hi. In fact, since my dad's comment I've tried using hi instead of hey, and I have realized how awkward it feels. I must be a product of my generation, and my generation must be into saying hey.
So the question is, what is the nature of hey, and how is it used? Well, obviously, the main usage we are discussing here is that of a greeting. I have a sense that, to most of us who use it, it feels more laid-back than hi, and sounds less pretentious. In a way we feel that hi is somewhat formal, and and requires a certain amount of social readiness on the part of the greeter. So if you say, "hi," you must mean to greet someone whom you haven't seen for a while, and even if you don't say, "hello! how are you doing?" you still communicate a similar sentiment of courtesy by it.
Hey, not necessarily unlike any other gretting, does permit the greeter to be more or less concerned or distracted with whomever is being greeted. While hi is courteous, hey can be less courteous, and can communicate more recognition than actual greeting. So I think when my father says that people saying, "hey!" sounds ridiculous, I believe I see where he is coming from. It is less courteous in that while it certainly gives recognition to someone, it can sometimes do little more, and can even seem disrespectful to some people.
Hey is most useful when greeting friends. When using it, it is socially acceptable to give a voice inflection of choice to communicate one's sentiment for the other person. For a while I wondered if hey allowed for more inflection than did hi, but after much consideration, I cannot imagine that this is so. Alas, hey just so happens to be in vogue, and so it is used more often.
So I'm not exactly sure what it is, but 'hey' sounds cooler than 'hi.' My dad is right in a way: it's the goofiest thing--language, that is. It's always changing. That's why not one country in the world has Latin as its official language. Well, maybe we are more inconsiderate for using hey. Perhaps our generation will turn the next into incivilized good-for-nothings. I hope not. And I will not cease to use 'hey,' because I like it.
*above photo by Nika Vee*
Sunday, March 12, 2006
Of Bob and Michelangelo, all joking aside (maybe)
Over my spring break this past week I had the opportunity to spend time with one of my good friends from Kalamazoo, Bob Stewart. We hung out on two occasions, the first time at Fourth Coast Café, and the second at Rocket Star Café.
While Bob and I sat at Fourth Coast, we discussed how quirky and unamusing it would be to recount to others what took place there that night. So, for the sake of insignificance, this pretty much sums it up:
We got there, Bob ordered coffee, and I lemonade (which Bob kindly bought me—thank you, Bob). After going upstairs to avoid second-hand smoke, we took our seats at a table cornered into a brick wall (i.e., two sides of the table were set against the wall, and there were only two chairs facing the other sides; so Bob and I sat not across from one another, but adjacent to each other). We then discussed the ordeal of my wisdom teeth extraction. Next we talked a little bit about what each of us was planning for school in coming terms. After that we read a few poems by Seamus Heaney, an Irish poet. Since he is Catholic, and some of his poems have religious overtones, we began to discuss baptism, and soon infant baptism. After that we began to talk about our cell phones, and we played with them for a while. Then we put lotion on our hands. Yes, we did.
Afterward I told Bob, “You know, I feel pretty good about putting on lotion here. Not in a haughty or prideful way, or in a physical way, as though it was sensually pleasing. Nope, it just didn’t feel that awkward, and I didn’t let any thoughts about the fact that it might have been out of place enter my mind. I pretty much just feel good—not prideful, not guilty, and not metrosexual—about putting lotion on my hands just now, sitting here in the coffee shop.”
A few days later, when we were at Rocket Star, we discussed, as my father would say, “the weightier matters of life”—like God and the universe, and our different views of such things. We found ourselves discussing varying concepts of God, and Bob was saying how he could not appreciate the thought of God as a bearded face outside of the universe, looking upon it. By some twist of fate (but it was not a far stretch from where we were) a certain section of Michelangelo’s ceiling painting in the Sistine Chapel came up, “The Creation of Adam.” Intending insult neither to God nor Michelangelo’s art, Bob captured the ridiculous nature of the artist’s depiction of such a monumental moment of beginnings with this comment: “It’s like, what are you pointing at, jack***?”
Now, as I said, Bob meant neither to blaspheme the Christian God, nor to insult the matchless artwork of a master painter. Nevertheless, I thought his comment was telling of the kind of anthropomorphic image for God this piece of artwork has perpetuated in the minds of many Christians since its first revealing. Indeed, as Christians we do not believe God the Father to have any body; he is both invisible and incorporeal. It is one thing to portray our Lord Jesus in religious art, for he was and is flesh and blood like the rest of the human race. But to what extent is it actually beneficial for us to depict God our Father, who truly is unseen?
What do you think ?
While Bob and I sat at Fourth Coast, we discussed how quirky and unamusing it would be to recount to others what took place there that night. So, for the sake of insignificance, this pretty much sums it up:
We got there, Bob ordered coffee, and I lemonade (which Bob kindly bought me—thank you, Bob). After going upstairs to avoid second-hand smoke, we took our seats at a table cornered into a brick wall (i.e., two sides of the table were set against the wall, and there were only two chairs facing the other sides; so Bob and I sat not across from one another, but adjacent to each other). We then discussed the ordeal of my wisdom teeth extraction. Next we talked a little bit about what each of us was planning for school in coming terms. After that we read a few poems by Seamus Heaney, an Irish poet. Since he is Catholic, and some of his poems have religious overtones, we began to discuss baptism, and soon infant baptism. After that we began to talk about our cell phones, and we played with them for a while. Then we put lotion on our hands. Yes, we did.
Afterward I told Bob, “You know, I feel pretty good about putting on lotion here. Not in a haughty or prideful way, or in a physical way, as though it was sensually pleasing. Nope, it just didn’t feel that awkward, and I didn’t let any thoughts about the fact that it might have been out of place enter my mind. I pretty much just feel good—not prideful, not guilty, and not metrosexual—about putting lotion on my hands just now, sitting here in the coffee shop.”
A few days later, when we were at Rocket Star, we discussed, as my father would say, “the weightier matters of life”—like God and the universe, and our different views of such things. We found ourselves discussing varying concepts of God, and Bob was saying how he could not appreciate the thought of God as a bearded face outside of the universe, looking upon it. By some twist of fate (but it was not a far stretch from where we were) a certain section of Michelangelo’s ceiling painting in the Sistine Chapel came up, “The Creation of Adam.” Intending insult neither to God nor Michelangelo’s art, Bob captured the ridiculous nature of the artist’s depiction of such a monumental moment of beginnings with this comment: “It’s like, what are you pointing at, jack***?”
Now, as I said, Bob meant neither to blaspheme the Christian God, nor to insult the matchless artwork of a master painter. Nevertheless, I thought his comment was telling of the kind of anthropomorphic image for God this piece of artwork has perpetuated in the minds of many Christians since its first revealing. Indeed, as Christians we do not believe God the Father to have any body; he is both invisible and incorporeal. It is one thing to portray our Lord Jesus in religious art, for he was and is flesh and blood like the rest of the human race. But to what extent is it actually beneficial for us to depict God our Father, who truly is unseen?
What do you think ?
Tuesday, March 07, 2006
Hmmm . . .
Well, as time has shown I am no good at blogging consistently; which of course does not prevent me from doing so in the future. It only demonstrates my lack of determination thus far.
And why, you ask, is he so inconsistent at blogging? Well, to tell you the truth, it goes something like this. It's been so long since I've blogged; I should do that soon. In fact, I could do that now. But, alas! I have so many other things to do that are of immanent importance. How can I spend time blogging when I find myself not spending enough time in the other areas of my life for necessary sanity? For example, how can I blog when I really should do this homework assignment; or when I feel that I could be spending more time reading Scripture?
That's how the thinking goes.
So how has this post come into cyberspace? By means of the few extra precious hours afforded me during my Spring break. And so, as usual, I must apologize for my blogspot absence. However, this time I make no promises for future consistency, realizing this may gain me very little readership.
So I thought a life-update of sorts would be in order.
I am not sure if I have ever posted my schedule for this semester on my blog, but regardless, here it is: I'm taking Beginning Hebrew II, Intermediate Latin II (in which I am translating books I, II, and VI of Vergil's Aeneid [and for the sake of jucunditas, here I must explicate Vergil's full name, since I think it's so cool: Publius Vergilius Maro; just say it out loud a few times--I'm confident you'll begin to grow fond of it too]), Christian Theology I, Local Church Education, and Hebrews.
This semester has been really tough for me. I am still learning to balance my life. I have a certain amount of homework necessary to be done each week, and I have yet to accomplish that amount (I thank the Lord for spring break, as it is affording me the opportunity to catch up on things unfinished). Fortunately, I am probably doing better than last semester, but am still unsatisfied with my performance this semester.
I had my wisdom teeth surgically removed this Monday, and am currently recuperating. As I said, this week the plan is to catch up on homework, while taking things easy.
Next semester I plan to take the following courses: Christian Theology II: Salvation/Holiness, Ecclesiology, History of Christianity I, Evangelism and Global Outreach (with a one-hour practicum), an intermediate Hebrew course, and Grace in the Early Church.
This summer I plan to learn New Testament Greek, using J. Gresham Machen's New Testament Greek for Beginners. It was first published in 1923. My friend Dusty Fecht and I will be studying with Dr. Ken Schenck. I also plan to be doing some Latin translation of Commodianus with Dr. David Riggs.
Hopefully more later; but for now, farewell, and peace to you.
And why, you ask, is he so inconsistent at blogging? Well, to tell you the truth, it goes something like this. It's been so long since I've blogged; I should do that soon. In fact, I could do that now. But, alas! I have so many other things to do that are of immanent importance. How can I spend time blogging when I find myself not spending enough time in the other areas of my life for necessary sanity? For example, how can I blog when I really should do this homework assignment; or when I feel that I could be spending more time reading Scripture?
That's how the thinking goes.
So how has this post come into cyberspace? By means of the few extra precious hours afforded me during my Spring break. And so, as usual, I must apologize for my blogspot absence. However, this time I make no promises for future consistency, realizing this may gain me very little readership.
So I thought a life-update of sorts would be in order.
I am not sure if I have ever posted my schedule for this semester on my blog, but regardless, here it is: I'm taking Beginning Hebrew II, Intermediate Latin II (in which I am translating books I, II, and VI of Vergil's Aeneid [and for the sake of jucunditas, here I must explicate Vergil's full name, since I think it's so cool: Publius Vergilius Maro; just say it out loud a few times--I'm confident you'll begin to grow fond of it too]), Christian Theology I, Local Church Education, and Hebrews.
This semester has been really tough for me. I am still learning to balance my life. I have a certain amount of homework necessary to be done each week, and I have yet to accomplish that amount (I thank the Lord for spring break, as it is affording me the opportunity to catch up on things unfinished). Fortunately, I am probably doing better than last semester, but am still unsatisfied with my performance this semester.
I had my wisdom teeth surgically removed this Monday, and am currently recuperating. As I said, this week the plan is to catch up on homework, while taking things easy.
Next semester I plan to take the following courses: Christian Theology II: Salvation/Holiness, Ecclesiology, History of Christianity I, Evangelism and Global Outreach (with a one-hour practicum), an intermediate Hebrew course, and Grace in the Early Church.
This summer I plan to learn New Testament Greek, using J. Gresham Machen's New Testament Greek for Beginners. It was first published in 1923. My friend Dusty Fecht and I will be studying with Dr. Ken Schenck. I also plan to be doing some Latin translation of Commodianus with Dr. David Riggs.
Hopefully more later; but for now, farewell, and peace to you.
Tuesday, December 27, 2005
St. Cyril 1
Many apologies for a long silence.
St. Cyril was Bishop in Jerusalem during the fourth century A.D. His greatest work known to us is his Catechetical Lectures which were likely recorded by some local monks and nuns—information we gather from a scribal note in one of the earliest manuscripts we have of the Lectures.
These lectures were given during Lent to people who were awaiting baptism, holy chrism (anointing) and first communion. They had signed up to join the church, to become Christians, and they were receiving instruction from Bishop Cyril on the basics of the Christian faith, especially as derived from the creed. The creed from which Cyril drew the topics for his lectures was the Jerusalem Creed, which was very similar in form and content to the Nicene Creed. Our understanding of its content (I believe) has been mainly derived from the notion that Cyril made nearly direct quotations in his lectures, and so its contents have been culled therefrom. Here I present the Jerusalem Creed, as it is believed (according to my 1969 edition) to have read:
I We believe in One God the Father almighty
maker of Heaven and earth
of all things visible and invisible
II And in one Lord Jesus Christ the Only-begotten Son of God
begotten true God of the Father before all ages
through whom all things were made
III who came in the flesh (?) (and) was made man . . . (?)
IV and was crucified (?) and was buried (?)
V who rose on the third day
VI and ascended into Heaven
and sat down on the right of the Father
VII and is to come in glory to judge living and dead
of whose reign there will be no end
VIII And in one Holy Spirit and Paraclete (the comforter)
who spoke in the prophets
IX and in one baptism of repentance unto the remission of sins
X and one holy Catholic Church
XI the resurrection of the flesh
XII and life everlasting.
The majority of St. Cyril’s Catecheses follow the creed in their exposition of the faith.
I plan to post one entry for every lecture, and so without further ado, here is my summary of St. Cyril’s Introductory Lecture.
Procatechesis
1 Cyril addresses candidates for enlightenment, an early term for baptism. He says, “already the fragrance of the Holy Spirit has blown about you.” He emphasizes that their resolve will confirm God’s call, and that their attendance to the present instruction is no accident.
2 Cyril notes the example of “Simon the Sorcerer” as one who tempted grace (presumably because of the wickedness of his heart as he tried to buy the Holy Spirit with money after baptism). He warns them against just being here because of curiosity.
3 For the same purpose he notes Jesus’ parable of the guest who came to the wedding without wedding clothes. Cyril says, “Ponder, I bid you, the fate of that intruder, and look to your own safety.”
4 Cyril exhorts those present who, if they have come in with a less-than-holy purpose, to look at the church, its order and teaching, and the Gospel, and turn from their ill intent. He tells them to return tomorrow with a new purpose. If they are in sin, let them put it off and “put on a new fashion.” He indicates the importance of being ready, willing, and believing when baptism comes: “Though the water will not refuse to receive you, you will get no welcome from the Spirit. If anyone is conscious of a wound in himself, let him have it dressed; if any has fallen, let him rise. Let there be no Simon among you, no hypocrite—and no Paul Pry.”
(I don’t know what a Paul Pry is. Don’t ask me; it sounds like something Colonel Potter from the TV show MASH would say. If you know, please leave a comment and enlighten all of us.)
5 He warns against other motives such as a boy to please a girl or a slave his master. He says that you didn’t know where you were going, but now that you are here, you are a “fish caught in the net of the church.” He tells them to not escape, but to let Jesus kill them so they may live. “Die to sin, and live to righteousness; from today be alive.”
6 Cyril says that the hearer used to hear the truth from without, only getting a taste, but not understanding. Now what a privilege it is, he says, that they will hear the truth from Scripture and begin to understand by faith. Again, he asks them to put away the things of the body, and focus on things of the Spirit.
7 You’re only baptized once; don’t screw it up. You only get one chance. Only heretics get re-baptized.
8 God asks of us sincerity. How are your sins blotted out? By believing. Don’t just say the words. “From today cease from every evil deed . . .”
9 “Let your feet take you swiftly to the catechetical instructions. Submit to the exorcisms devoutly.”
(Note: Prior to baptism, the catechumen was exorcised of Satan, and asked whether he “renounced the Devil and all his wicked acts.” The catechumen would respond, “I renounce.” This line in the Baptismal interrogation is still in use in many churches today, even Protestant ones.)
10 Be faithful in your attendance to your instruction. You are learning to fight against the Jews, Samaritans, Gentiles, and heretics. Your greatest weapon is the “sword of the Spirit.”
11 “Study what you are told and guard it forever.” This systematic instruction on the faith, regeneration, and the baptismal laver is priceless in importance. Don’t confuse this with the weekly sermon.
12 If an unbeliever asks you about what you heard after class, don’t tell him. These are the Mysteries of the faithful, precious to the church. When you tell him, he will not understand, and ridicule you.
13 While you are awaiting exorcism, if you see a brother or sister missing, go look for them. Don’t engage in idle discussion and thought.
Here is a very interesting passage, I think:
“Finally, do not indulge in idle curiosity—no asking “what the city has done,” or the ward, or the Emperor, or the Bishop, or the priest. Lift up your eyes: now as your hour strikes, you need Him who is above. “Be still, and know that I am God.” If you see the believers not recollected when they are ministering, well, they are safe; they know what they have received; they possess the grace. Your fate is still in the balance, to be accepted or not. Instead of copying the carefree, cultivate fear.”
14 While awaiting exorcism, let the men be with men, and women with women, so that in your passion you will not fall. Read to one another from a book, or pray, so that something profitable may be done. The women, however, ought to read and pray silently, for, as the apostle says, “I suffer not a woman to speak in church.”
15 “Let your heart be fired to piety . . .” In spirit set your eyes above, to God’s throne and the angelic choirs in glory. Anticipate your salvation.
16 “Great is the prize set before you in Baptism: ransom for captives, remission of sins, death of sin, a new, spiritual birth, a shining garment, a holy seal inviolable, a Heaven-bound chariot, delights of Paradise, a passport to the Kingdom, the grace of adoption as sons.” But watch out for Satan; he desires to have you.
“Prepare your heart for the reception of teaching and the fellowship in the Holy Mysteries. Pray more frequently, that God may count you worthy of the heavenly and eternal Mysteries. Never be idle, day or night, but so soon as sleep falls from your eyes let your mind occupy itself with prayer. If you notice that an evil thought has entered your mind, hold tightly to the saving remembrance of Judgment. Apply your mind to learning, that it may forget lowly things. . . Guard your own soul . . .”
17 “These, then, are the instructions, these the battle orders, that I (so far as a man may) give to you. . . . For it is mine to speak, yours to translate my words into action, and God’s to perfect the work. Let us prepare our hearts, straining ever nerve and sinew of soul and mind. The race is for souls; we have set our hearts on an eternal prize.” God can make even the unbeliever a believer, if only he give Him his heart in faith.
“May He fill you with the heavenly treasures of the New Covenant and sign you with that seal of the Holy Spirit which no man shall break forever, in Christ Jesus our Lord, to whom be the glory forever and ever. Amen.”
Here is an interesting note, whose source is uncertain, about the transmission of these lectures:
TO THE READER
“These Catechetical Lectures, addressed to candidates for Enlightenment, may be given to those going forward for Baptism and to the already baptized faithful. They may, on no account, be given to catechumens or to other classes of non-Christians. Anyone making a copy is hereby adjured, as in the sight of the Lord, to preface it with this warning.”
Well, I guess I screwed that up. There are many non-Christians browsing the web. Oh well.
Postscriptum: The reader should note that these lectures represent quite a good measure of theology from the history of the church. Most that the reader will find herein gives the basics of the orthodox, catholic faith. Here and there will be instances where an instruction given is not currently believed ecumenically by Christians (but perhaps by some in Christendom). And, it should not be presumed that I, the blogger, agree with all of St. Cyril’s teachings. However, let it be known that I think they’re really sweet!
St. Cyril was Bishop in Jerusalem during the fourth century A.D. His greatest work known to us is his Catechetical Lectures which were likely recorded by some local monks and nuns—information we gather from a scribal note in one of the earliest manuscripts we have of the Lectures.
These lectures were given during Lent to people who were awaiting baptism, holy chrism (anointing) and first communion. They had signed up to join the church, to become Christians, and they were receiving instruction from Bishop Cyril on the basics of the Christian faith, especially as derived from the creed. The creed from which Cyril drew the topics for his lectures was the Jerusalem Creed, which was very similar in form and content to the Nicene Creed. Our understanding of its content (I believe) has been mainly derived from the notion that Cyril made nearly direct quotations in his lectures, and so its contents have been culled therefrom. Here I present the Jerusalem Creed, as it is believed (according to my 1969 edition) to have read:
I We believe in One God the Father almighty
maker of Heaven and earth
of all things visible and invisible
II And in one Lord Jesus Christ the Only-begotten Son of God
begotten true God of the Father before all ages
through whom all things were made
III who came in the flesh (?) (and) was made man . . . (?)
IV and was crucified (?) and was buried (?)
V who rose on the third day
VI and ascended into Heaven
and sat down on the right of the Father
VII and is to come in glory to judge living and dead
of whose reign there will be no end
VIII And in one Holy Spirit and Paraclete (the comforter)
who spoke in the prophets
IX and in one baptism of repentance unto the remission of sins
X and one holy Catholic Church
XI the resurrection of the flesh
XII and life everlasting.
The majority of St. Cyril’s Catecheses follow the creed in their exposition of the faith.
I plan to post one entry for every lecture, and so without further ado, here is my summary of St. Cyril’s Introductory Lecture.
Procatechesis
1 Cyril addresses candidates for enlightenment, an early term for baptism. He says, “already the fragrance of the Holy Spirit has blown about you.” He emphasizes that their resolve will confirm God’s call, and that their attendance to the present instruction is no accident.
2 Cyril notes the example of “Simon the Sorcerer” as one who tempted grace (presumably because of the wickedness of his heart as he tried to buy the Holy Spirit with money after baptism). He warns them against just being here because of curiosity.
3 For the same purpose he notes Jesus’ parable of the guest who came to the wedding without wedding clothes. Cyril says, “Ponder, I bid you, the fate of that intruder, and look to your own safety.”
4 Cyril exhorts those present who, if they have come in with a less-than-holy purpose, to look at the church, its order and teaching, and the Gospel, and turn from their ill intent. He tells them to return tomorrow with a new purpose. If they are in sin, let them put it off and “put on a new fashion.” He indicates the importance of being ready, willing, and believing when baptism comes: “Though the water will not refuse to receive you, you will get no welcome from the Spirit. If anyone is conscious of a wound in himself, let him have it dressed; if any has fallen, let him rise. Let there be no Simon among you, no hypocrite—and no Paul Pry.”
(I don’t know what a Paul Pry is. Don’t ask me; it sounds like something Colonel Potter from the TV show MASH would say. If you know, please leave a comment and enlighten all of us.)
5 He warns against other motives such as a boy to please a girl or a slave his master. He says that you didn’t know where you were going, but now that you are here, you are a “fish caught in the net of the church.” He tells them to not escape, but to let Jesus kill them so they may live. “Die to sin, and live to righteousness; from today be alive.”
6 Cyril says that the hearer used to hear the truth from without, only getting a taste, but not understanding. Now what a privilege it is, he says, that they will hear the truth from Scripture and begin to understand by faith. Again, he asks them to put away the things of the body, and focus on things of the Spirit.
7 You’re only baptized once; don’t screw it up. You only get one chance. Only heretics get re-baptized.
8 God asks of us sincerity. How are your sins blotted out? By believing. Don’t just say the words. “From today cease from every evil deed . . .”
9 “Let your feet take you swiftly to the catechetical instructions. Submit to the exorcisms devoutly.”
(Note: Prior to baptism, the catechumen was exorcised of Satan, and asked whether he “renounced the Devil and all his wicked acts.” The catechumen would respond, “I renounce.” This line in the Baptismal interrogation is still in use in many churches today, even Protestant ones.)
10 Be faithful in your attendance to your instruction. You are learning to fight against the Jews, Samaritans, Gentiles, and heretics. Your greatest weapon is the “sword of the Spirit.”
11 “Study what you are told and guard it forever.” This systematic instruction on the faith, regeneration, and the baptismal laver is priceless in importance. Don’t confuse this with the weekly sermon.
12 If an unbeliever asks you about what you heard after class, don’t tell him. These are the Mysteries of the faithful, precious to the church. When you tell him, he will not understand, and ridicule you.
13 While you are awaiting exorcism, if you see a brother or sister missing, go look for them. Don’t engage in idle discussion and thought.
Here is a very interesting passage, I think:
“Finally, do not indulge in idle curiosity—no asking “what the city has done,” or the ward, or the Emperor, or the Bishop, or the priest. Lift up your eyes: now as your hour strikes, you need Him who is above. “Be still, and know that I am God.” If you see the believers not recollected when they are ministering, well, they are safe; they know what they have received; they possess the grace. Your fate is still in the balance, to be accepted or not. Instead of copying the carefree, cultivate fear.”
14 While awaiting exorcism, let the men be with men, and women with women, so that in your passion you will not fall. Read to one another from a book, or pray, so that something profitable may be done. The women, however, ought to read and pray silently, for, as the apostle says, “I suffer not a woman to speak in church.”
15 “Let your heart be fired to piety . . .” In spirit set your eyes above, to God’s throne and the angelic choirs in glory. Anticipate your salvation.
16 “Great is the prize set before you in Baptism: ransom for captives, remission of sins, death of sin, a new, spiritual birth, a shining garment, a holy seal inviolable, a Heaven-bound chariot, delights of Paradise, a passport to the Kingdom, the grace of adoption as sons.” But watch out for Satan; he desires to have you.
“Prepare your heart for the reception of teaching and the fellowship in the Holy Mysteries. Pray more frequently, that God may count you worthy of the heavenly and eternal Mysteries. Never be idle, day or night, but so soon as sleep falls from your eyes let your mind occupy itself with prayer. If you notice that an evil thought has entered your mind, hold tightly to the saving remembrance of Judgment. Apply your mind to learning, that it may forget lowly things. . . Guard your own soul . . .”
17 “These, then, are the instructions, these the battle orders, that I (so far as a man may) give to you. . . . For it is mine to speak, yours to translate my words into action, and God’s to perfect the work. Let us prepare our hearts, straining ever nerve and sinew of soul and mind. The race is for souls; we have set our hearts on an eternal prize.” God can make even the unbeliever a believer, if only he give Him his heart in faith.
“May He fill you with the heavenly treasures of the New Covenant and sign you with that seal of the Holy Spirit which no man shall break forever, in Christ Jesus our Lord, to whom be the glory forever and ever. Amen.”
Here is an interesting note, whose source is uncertain, about the transmission of these lectures:
TO THE READER
“These Catechetical Lectures, addressed to candidates for Enlightenment, may be given to those going forward for Baptism and to the already baptized faithful. They may, on no account, be given to catechumens or to other classes of non-Christians. Anyone making a copy is hereby adjured, as in the sight of the Lord, to preface it with this warning.”
Well, I guess I screwed that up. There are many non-Christians browsing the web. Oh well.
Postscriptum: The reader should note that these lectures represent quite a good measure of theology from the history of the church. Most that the reader will find herein gives the basics of the orthodox, catholic faith. Here and there will be instances where an instruction given is not currently believed ecumenically by Christians (but perhaps by some in Christendom). And, it should not be presumed that I, the blogger, agree with all of St. Cyril’s teachings. However, let it be known that I think they’re really sweet!
Tuesday, November 22, 2005
"Seven Sisters"
These are the lyrics of one of my favorite bands, mewithoutYou. While most of us would agree that song usually consists of sung poetry, this band is unique in that the lead singer essentially dramatically recites his poetry to music. It is quite amazing, and I encourage you to check them out. Anyway, my point is: read these words like you would a poem. I have posted the poem twice—once as it reads from the CD insert, and again as my own linear interpretation.
Seven Sisters
HE MADE THE WORLD A GRASSY ROAD BEFORE OUR BARE, WANDERING FEET, AND CRUSHED THE STONES INTO THE SOFTEST SAND BETWEEN OUR TOES, BUT WE’RE WONDERING WHERE TO SLEEP, CLEVER WORDS ON PAGES TURN TO FRAGMENTS, CIRCLES, POINTS AND LINES, AND COVER THEM LIKE CARPETS, WITH GRACEFUL, MEANINGLESS ORNAMENTAL DESIGNS COME QUICK, YOU LIGHT THAT KNOWS NO EVENEING – COME, ALONE TO THE ALONE! THERE ARE A THOUSAND SANITIES WORTH LEAVING TO TAKE YOUR MADNESS HOME, YOU DANCE INSIDE MY CHEST WHERE NO ONE SEES YOU, BUT SOMETIMES I SEE YOU REJOICE, THE CLEANSING OF MY LIPS – REJOICE, SALVATION OF MY SOUL! BUT I STILL HAVE A THOUSAND HALF-LOVES (OH MY GOD! I WANT TO SHOOT MYSELF JUST THINKING ABOUT IT) AND YOU THINK I DON’T MEAN WHAT I SAY? I MEAN EVERY WORD I SAY. I THREW A STONE DOWN AT THE REFLECTION OF MY IMAGE IN THE WATER, AND IT ALTOGETHER DISAPPEARED. I BURST, IT SHATTERED ME LIKE A BULLET THROUGH A BOTTLE, AND I’M EXPECTED TO BELIEVE THAT ANY OF THIS IS REAL.
Seven Sisters
He made the world a grassy road before our bare, wandering feet
And crushed the stones into the softest sand between our toes,
But we’re wondering where to sleep,
Clever words on pages turn to fragments, circles, points and lines,
And cover them like carpets, with graceful, meaningless ornamental designs.
Come quick, you light that knows no evening – come, alone to the alone!
There are a thousand sanities worth leaving to take your madness home,
You dance inside my chest where no one sees you, but sometimes I see you.
Rejoice, the cleansing of my lips – rejoice, salvation of my soul!
But I still have a thousand half-loves
(Oh my God! I want to shoot myself just thinking about it)
And you don’t think I mean what I say? I mean every word I say.
I threw a stone at the reflection of my image in the water, and it altogether disappeared.
I burst, it shattered me like a bullet through a bottle,
And I’m expected to believe that any of this is real.
http://www.mewithoutyou.com/
Seven Sisters
HE MADE THE WORLD A GRASSY ROAD BEFORE OUR BARE, WANDERING FEET, AND CRUSHED THE STONES INTO THE SOFTEST SAND BETWEEN OUR TOES, BUT WE’RE WONDERING WHERE TO SLEEP, CLEVER WORDS ON PAGES TURN TO FRAGMENTS, CIRCLES, POINTS AND LINES, AND COVER THEM LIKE CARPETS, WITH GRACEFUL, MEANINGLESS ORNAMENTAL DESIGNS COME QUICK, YOU LIGHT THAT KNOWS NO EVENEING – COME, ALONE TO THE ALONE! THERE ARE A THOUSAND SANITIES WORTH LEAVING TO TAKE YOUR MADNESS HOME, YOU DANCE INSIDE MY CHEST WHERE NO ONE SEES YOU, BUT SOMETIMES I SEE YOU REJOICE, THE CLEANSING OF MY LIPS – REJOICE, SALVATION OF MY SOUL! BUT I STILL HAVE A THOUSAND HALF-LOVES (OH MY GOD! I WANT TO SHOOT MYSELF JUST THINKING ABOUT IT) AND YOU THINK I DON’T MEAN WHAT I SAY? I MEAN EVERY WORD I SAY. I THREW A STONE DOWN AT THE REFLECTION OF MY IMAGE IN THE WATER, AND IT ALTOGETHER DISAPPEARED. I BURST, IT SHATTERED ME LIKE A BULLET THROUGH A BOTTLE, AND I’M EXPECTED TO BELIEVE THAT ANY OF THIS IS REAL.
Seven Sisters
He made the world a grassy road before our bare, wandering feet
And crushed the stones into the softest sand between our toes,
But we’re wondering where to sleep,
Clever words on pages turn to fragments, circles, points and lines,
And cover them like carpets, with graceful, meaningless ornamental designs.
Come quick, you light that knows no evening – come, alone to the alone!
There are a thousand sanities worth leaving to take your madness home,
You dance inside my chest where no one sees you, but sometimes I see you.
Rejoice, the cleansing of my lips – rejoice, salvation of my soul!
But I still have a thousand half-loves
(Oh my God! I want to shoot myself just thinking about it)
And you don’t think I mean what I say? I mean every word I say.
I threw a stone at the reflection of my image in the water, and it altogether disappeared.
I burst, it shattered me like a bullet through a bottle,
And I’m expected to believe that any of this is real.
http://www.mewithoutyou.com/
Sunday, November 20, 2005
Tradition
[This short entry on Tradition was a brief devotional piece I gave at church this Sunday night, and therefore the original audience was a congregation of protestant Christians. This was by no means an attempt at a substantial exposition on my understanding of the church's tradition, nor even a well-thought-out essay, but merely a comment given to a group of believers about my appreciation for Christian tradition in a time when many of my peers shy away from such a notion.]
Tradition. What comes to your mind when you hear that word? Does it remind you of all the things you ought to do because you were told to? Do you think of a time-honored practice or principle? Do you think of the way religion should be and how things are changing too fast? For some of you does it evoke an emotion of scorn and contempt for things people have told you must be done “for the sake of tradition?” Do you think of those things your parents love about church that you don’t understand? While tradition can refer to customs and habits, or an inherited pattern of thought or action, I would like to paint for you a healthy picture of Christian tradition.
My most basic understanding of the word tradition comes from its Latin root, tradere, which can mean: to hand over, surrender, deliver; to hand down, bequeath, transmit, pass on; to relate, recount; to teach. Now, of course, that Latin word does not mean all those things in every context, but it can help us understand what Christian tradition is: the principles and practices of our faith that have been delivered, handed down, or passed on to us; the very gospel that we must relate, recount, and teach to people new to the Christian faith.
Throughout the life of the ancient church, before there were any major divisions, the holy fathers of the church gathered in ecumenical, or universal, councils to deliberate and affirm matters of the Christian faith. In the year of our Lord 381, in Constantinople, the holy fathers gathered with such a purpose. There, and at every ecumenical council thereafter the following creed was confirmed. We should not think that this creed was written at the councils, but rather it was already in usage in the churches, and was merely affirmed by the fathers to be the true faith handed down from the Apostles and the fathers of the faith. It is known today as the Nicene Creed, and is the Christian doctrine most agreed upon by churches East and West, Roman Catholic, Eastern Orthodox, and most Protestant denominations, including ourselves. This has meaning to me, since it is the gospel that we share, the creed that unites all of Christendom, despite our divisions. This is the creed:
We believe in one God, the Father Almighty, maker of heaven and earth and of all things visible and invisible. And in one Lord Jesus Christ, the only begotten Son of God, begotten of the Father before all worlds, Light of Light, true God of true God, begotten not made, being of one substance with the Father, by whom all things were made. Who for us men and for our salvation came down from heaven and was incarnate by the Holy Ghost and of the Virgin Mary, and was made man, and was crucified also for us under Pontius Pilate. He suffered and was buried, and the third day he rose again according to the Scriptures, and ascended into heaven, and sits at the Right Hand of the Father. And he shall come again with glory to judge both the living and the dead. Whose kingdom shall have no end.
And we believe in the Holy Ghost, the Lord and Giver-of-Life, who proceeds from the Father, who with the Father and the Son together is worshipped and glorified, who spoke by the prophets. And in one, holy, Catholic and Apostolic Church. We acknowledge one Baptism for the remission of sins, and we look for the resurrection of the dead and the life of the world to come. Amen.
What has been handed down, or passed on to us? Isn’t it more than just all the things our parents told us to do in church? Isn’t it even more than any creed we have said? Having heard and believed the gospel of Christ, have we not been instructed in true piety and devotion, whose essence consists of: holistic, loving obedience and service to God; love and service to others; submission and obedience to those in authority over us; and the proclamation of the good news? And have we not learned that these ends may be accomplished by means of prayer, attention to the Holy Scriptures, continuing in the sacramental life of the church, and full reliance on God—so that we may be enabled by his Spirit to exhibit the divine virtues of love, joy, peace, patience, kindness, goodness, faithfulness, meekness and self control?
This is the whole gospel—my tradition, and I hope yours as well: We have heard the good news, and, having turned from the Devil and sin, we believe in Christ’s words, life, death, and resurrection. These have been preserved in the writings of Scripture and the teachings of his Apostles. Let us obey what we have heard, imitating Christ and continuing in him, that we may participate in the Divine life of God, and hope for his eternal kingdom.
Let us be thankful for this gospel tradition, and let us hand it down, deliver it, pass it on to our families, to our friends, to our enemies, and to all who have ears to hear.
Tradition. What comes to your mind when you hear that word? Does it remind you of all the things you ought to do because you were told to? Do you think of a time-honored practice or principle? Do you think of the way religion should be and how things are changing too fast? For some of you does it evoke an emotion of scorn and contempt for things people have told you must be done “for the sake of tradition?” Do you think of those things your parents love about church that you don’t understand? While tradition can refer to customs and habits, or an inherited pattern of thought or action, I would like to paint for you a healthy picture of Christian tradition.
My most basic understanding of the word tradition comes from its Latin root, tradere, which can mean: to hand over, surrender, deliver; to hand down, bequeath, transmit, pass on; to relate, recount; to teach. Now, of course, that Latin word does not mean all those things in every context, but it can help us understand what Christian tradition is: the principles and practices of our faith that have been delivered, handed down, or passed on to us; the very gospel that we must relate, recount, and teach to people new to the Christian faith.
Throughout the life of the ancient church, before there were any major divisions, the holy fathers of the church gathered in ecumenical, or universal, councils to deliberate and affirm matters of the Christian faith. In the year of our Lord 381, in Constantinople, the holy fathers gathered with such a purpose. There, and at every ecumenical council thereafter the following creed was confirmed. We should not think that this creed was written at the councils, but rather it was already in usage in the churches, and was merely affirmed by the fathers to be the true faith handed down from the Apostles and the fathers of the faith. It is known today as the Nicene Creed, and is the Christian doctrine most agreed upon by churches East and West, Roman Catholic, Eastern Orthodox, and most Protestant denominations, including ourselves. This has meaning to me, since it is the gospel that we share, the creed that unites all of Christendom, despite our divisions. This is the creed:
We believe in one God, the Father Almighty, maker of heaven and earth and of all things visible and invisible. And in one Lord Jesus Christ, the only begotten Son of God, begotten of the Father before all worlds, Light of Light, true God of true God, begotten not made, being of one substance with the Father, by whom all things were made. Who for us men and for our salvation came down from heaven and was incarnate by the Holy Ghost and of the Virgin Mary, and was made man, and was crucified also for us under Pontius Pilate. He suffered and was buried, and the third day he rose again according to the Scriptures, and ascended into heaven, and sits at the Right Hand of the Father. And he shall come again with glory to judge both the living and the dead. Whose kingdom shall have no end.
And we believe in the Holy Ghost, the Lord and Giver-of-Life, who proceeds from the Father, who with the Father and the Son together is worshipped and glorified, who spoke by the prophets. And in one, holy, Catholic and Apostolic Church. We acknowledge one Baptism for the remission of sins, and we look for the resurrection of the dead and the life of the world to come. Amen.
What has been handed down, or passed on to us? Isn’t it more than just all the things our parents told us to do in church? Isn’t it even more than any creed we have said? Having heard and believed the gospel of Christ, have we not been instructed in true piety and devotion, whose essence consists of: holistic, loving obedience and service to God; love and service to others; submission and obedience to those in authority over us; and the proclamation of the good news? And have we not learned that these ends may be accomplished by means of prayer, attention to the Holy Scriptures, continuing in the sacramental life of the church, and full reliance on God—so that we may be enabled by his Spirit to exhibit the divine virtues of love, joy, peace, patience, kindness, goodness, faithfulness, meekness and self control?
This is the whole gospel—my tradition, and I hope yours as well: We have heard the good news, and, having turned from the Devil and sin, we believe in Christ’s words, life, death, and resurrection. These have been preserved in the writings of Scripture and the teachings of his Apostles. Let us obey what we have heard, imitating Christ and continuing in him, that we may participate in the Divine life of God, and hope for his eternal kingdom.
Let us be thankful for this gospel tradition, and let us hand it down, deliver it, pass it on to our families, to our friends, to our enemies, and to all who have ears to hear.
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