Saint Phocas was a gardener and Saint Euphrosinos was a cook. They are not known as “Phocas the Great” or “Euphrosinos the Theologian.” Known instead by the work they did, they became saints of the Church. We know that service to God and His Church is sacred, and because of this we strive to serve and support the Church. But is it possible for our work to be sacred? Can we be Christian stewards of our work? According to Saint Porphyrios, “At your work, whatever it may be, you can become a saint through meekness, patience, and love.”
 
In the second chapter of the Old Testament Book of Genesis we read, “The Lord God took the man and put him in the Garden of Eden to work it and take care of it”(Genesis 2:15). God put man in the garden to work. It is part of God’s plan for us that we work. In Exodus we read, “Six days you shall work, but on the seventh day you shall rest….” The world has changed, very few of us are called to work the land, and our work week may not be six days, yet we are created and called by God to work, and we can serve him through our work.
 
Some are blessed to follow a career path to a life’s work bringing satisfaction. Others may work in a position that may not appear to be spiritually or emotionally fulfilling. In whatever type of work we find ourselves, our work can become sacred when we dedicate it to God. In the words of Mother Theresa, “Wherever God has put you, that is your vocation. It is not what we do, but how much love we put into it.”
 
Life on earth is a gift. The work we do is also a gift if we see it as an opportunity to serve God and others. Saint Paul instructs us, “Whatever you do, work at it with all your heart, as working for the Lord, not for men….” (Colossians 3:23). When we see our work in this way, we are able to become Christian stewards of our work.
 
Stewardship of work teaches us that we don’t own our work, our position, our title. We are only stewards of a position for a period of time. We are responsible to fulfill our duties and also to prepare it for the person that will follow us in that position. We may also have the opportunity to mentor the person that will assume our position when we move on, empowering them to apply their particular gifts and talents to take the position to the next level.
 
Christian stewardship of work also teaches us that we are responsible to those with whom we work and those that may be served by our work. We are called to reflect the light of Christ in their lives, encourage them, support them and even love them. We are also stewards of our co-workers inasmuch as we cooperate and support them in their efforts for the good of all.
 
Saint Phocas the Gardener lived in the late 3rd Century, in the ancient region of Paphlagonia (now northern Turkey). Phocas lived humbly on the sale of fruits and vegetables he would grow in his garden. Through his work, Phocas fed the hungry and gave shelter to those in need. Because of his dedication to his work and his generosity to those in need, he became a Christian example to others. Even the non-believers treated him with respect, and by his Christ-like manner, many were drawn to the Christian Faith. 
 
Saint Euphrosynos worked as cook in a monastery in Palestine, serving the brother monks humbly and faithfully. The others were not aware of the depth of his spiritual growth until it was revealed in a dream to a priest-monk of the monastery and then related to the brother monks. Euphrosynos is known to us by his humble work – Saint Euphrosynos the Cook.  
 
In times of trouble or worry, especially over our career, we call upon God to strengthen us, to provide opportunity and to bring us success. When we achieve some measure of worldly success, it is easy to say to ourselves as we read in the Old Testament Book of Deuteronomy (8:17), “My power and the strength of my hands have produced this wealth for me.” But the next verse quickly reminds us, “Remember the Lord your God, for it is he who gives you the ability to produce wealth.”
 
As Christian Stewards we are called to give back to God from the “first fruits” of our labor. We support our parish and her ministries in an intentional way and not with only what is left after everything else has been taken care of.
 
In whatever work we do, we are called to give glory to God for the abilities and opportunities He provides. We do this by caring for the work we do, applying our God-given abilities to our work, and by respecting the responsibilities with which we have been entrusted. We do our best and give the glory to God.

In Christ,
Fr. Steve

Brothers and Sisters in Christ! I greet you in the Lord!

It seems like it has been a long time since we have had our newsletter and I'm filled with joy to bring it back! As I've been reflecting upon the fall (where did the summer go!) and the renewal that comes with the new Church year, I was reading some articles about the Church year and wanted to share one from Fr. Chris Foustoukos with you all. I pray it is as edifying for you as it was for me and I look forward to praying, working, and being with you in this new ecclesiastical year.

The summer months seem to comprise a period of refreshment and reflection for most Orthodox Christians. It is this spirit that I would like to share with you some thoughts taken from the book, Christ in Our Midst, Spiritual Renewal in the Orthodox Church, by Father Theodore Stylianopoulos. I find his words especially timely and vital. Furthermore, I hope that we will carefully meditate on them as we approach the New Ecclesiastical Year on September 1st.

The spiritual nature of the parish defines the style of the parish as a religious institution when the following factors are working together: vital worship, effective Christian education and meaningful ministries. When the life of our parish revolves around these basic expressions of God’s work in the world, our parish becomes by God’s grace a highly effective community of renewal for those who desire a life with God. How can we work practically for Christian renewal and spiritual life in our parish?

We should first start with ourselves. Spiritual renewal in the parish is not essentially a matter of a program which will be successful given a correct methodology, ample promotion and sufficient resources. Rather, it is a matter of spiritual renewal, a matter of being ourselves, spiritual, each of us. The crucial thing, therefore, is that each of us begins his or her renewal in Christ through prayer, confession, the Divine Liturgy, Christian education, stewardship and all the other means of renewal which we have had available to us since the days of the apostles. As each Christian is united with Christ through all these means and is growing spiritually, then to that extent is our parish an effective setting of renewal. A Church school teacher who is growing spiritually will be spiritually effective in his or her teaching. A parishioner for whom Christianity is really a way of life will greet a new parishioner or a visitor to the parish with a special kind of Christian welcome.

How are we to focus on Christ? By doing every-thing that we do in our parish for His honor and glory, the Divine Liturgy, preaching, singing, teaching, caring for the sick, baking and serving, raising funds, building new structures, and even the way we care for and speak to and listen to each other and one another’s children. The crucial question to ask is: How does this or that proposal, goal, program or action whether liturgical, educational, administrative, financial, social or athletic, honor and glorify Christ and his work? When we prayerfully ask this question and follow through in good faith, whether in the case of a parish assembly, a church school committee or a youth meeting, wonderful transformations begin to take place. Christ makes His presence known in our midst and people are uplifted and edified. Ordinary things that we do in our parish become transformed into tools for God’s redeeming work in a concrete way and become vehicles of His grace, when we do those things for Christ, for His love and for His glory. Then our parish consciously becomes what it essentially is: the mystical Body of Christ, full of Grace and Truth.

The importance of leadership for the nurture of the new life in Christ in our parish is obvious. Leadership is provided by the local Metropolitan, clergy, Christian educators, musicians and youth leaders, as well as the other men, women and young people who are called by God to serve in various ministries in our parish. In each parish, there is a rich reservoir of leadership and service which simply needs spiritual focus and spiritual direction. Once again, however, the first priority for leaders as for other helpers is for each one of us to give himself or herself to Christ so that we may abide in Him both while planning and implementing particular programs; the goals of which, in the first place, are to help all those who are open to come to know Christ and live in Him! In this way those who are in leadership positions and those who serve in other capacities do not act by relying on their own enthusiasm or new ideas, but by relying on the grace of Christ. Talking about our plans misses the point. We need to see them as His plans, His strategies, His programs, His resources and His parish. The moment we focus attention on ourselves and what we want, rather than on Christ and His will, the moment we forget that in the words of the Liturgy He is the Offerer and the One who is offered in all the work of our parish, we fall down spiritually and can rise again only through personal and corporate repentance to Him.

Jesus said to Peter: Do you love me?...(then) take care of my sheep.(John 21:16) The work of salvation can be done, to repeat the teaching of St. Silouan, only through love and humility. Working in this way, even a small number of Orthodox Christians can make a difference in parish renewal and spiritual life. We need to place ourselves at Christ’s feet and pray in this spirit: Here we are O Lord. Help us in our efforts. Make something of our plans and strategies. Be in them and see them through. We offer all these things to You and for Your glory. Insofar as those of us who serve in other ways make ourselves available to Christ, insofar as we turn to Him daily with prayer and a contrite spirit, insofar as we proclaim Christ, love Him and do everything for His glory, to that extent Christ Himself guides our parish step by step. We should be perfectly happy in this, because our Lord knows far better than we do, exactly what we need. We should also feel secure because He never lets us down when we abide in Him. A parish which is fully surrendered to Christ, just as a fully surrendered family, or a fully surrendered soul, will always find victory and joy in Him.

In Christ,

Fr. Steve

​Christ is Risen!

A few weeks ago we were blessed to have my good friend Fr. Seraphim and his family join us at Holy Resurrection. Fr. Seraphim and I met in seminary where we worshiped in the chapel together, learned about our faith through our classes, played on the seminarian basketball team (yes, the seminary has a basketball team in the Orthodox church league in Boston) and enjoyed building a beautiful relationship.

As we were just about to head out for church Sunday morning Fr. Seraphim casually asked if he could bring his relics for the community to venerate. I was taken aback a bit since typically relics, of saints or holy sites, are kept in larger churches or monasteries. Rarely have I heard of a person having one relic, let alone a collection. Of course my response to Fr. Seraphim was an emphatic "YES, please bring them!"

For many of our faithful this was probably the first time they had seen and venerated a relic. So what is a relic of our church? For anyone who has stepped foot into an Orthodox Church it won't be long until you see people venerating icons, the cross of Christ, the Gospel book, the right hand of the priest, etc. Is this some sort of odd superstition, or is there more to it?

The incarnation of our Lord, the literal fact that Christ physically had a body, has been a central reality to Christianity from the beginning to the present day. The seven councils of the Church have always affirmed the reality that, because of the incarnation of Jesus Christ, both the physical and spiritual world can participate in the grace and transformation of God. Christ's physical body sits at the right hand of God the Father and will forever. If this is something we truly believe, shouldn't this be reflected in how we worship and live as Christians?

St. Justin Popovich says the following: "Holiness completely envelopes the human person—the entire soul and body and all that enters into the mystical composition of the human body. The holiness of the Saints does not hold forth only in their souls, but it necessarily extends to their bodies; so it is that both the body and the soul of a saint are sanctified. Thus we, in piously venerating the Saints, also venerate the entire person, in this manner not separating the holy soul from the holy body. Our pious veneration of the Saints' relics is a natural part of our pious respect for and prayerful entreaty to the Saints."

The new reality, the new life, that Jesus Christ brought with His incarnation was the opening for our entire personhood, body and soul, to be healed and united to our Savior through His salvific works. This work is continued down to the present day through the work of the Holy Spirit within the Church. The entire goal is for us to "work out your own salvation with fear and trembling, for it is God who works in you, both to will and to work for his good pleasure." (Philippians 2:12-13). The grace of God being present in people, bodily and in their clothing, is demonstrated again and again throughout the Old and New Testament (See 2 Kings 13:21, 2 Kings 2:8, Acts 5:15, Acts 19:11, Luke 8:44).

And all of this takes place and will continue to take place through the Divine and human Body of the Church, which is truly the God-Man Christ in the total fullness of His Divine and Human Person, the fullness "that fills all in all" (Ephesians 1:23). Through its Divine and human existence in the Church, the human body, as matter, as substance, is sanctified by the Holy Spirit and in this way participates in the life of the Trinity. Matter thus attains its transcendent, divine meaning and goal, its eternal blessedness and its immortal joy in the God-Man. (St. Justin Popovich)

In the saints of the Church, we see an example for our lives, we see the potential we all have in Christ through His Church and the activity of the Holy Spirit. Holy relics are an ongoing witness to this reality that we can truly experience and have our Lord living in us. The love He pours out freely on us is His invitation for us to respond with unrelenting love back towards Him. Not only do relics encourage us on our journey towards Christ but they allow the saints and God's grace to be present in time and space. Sometimes our faith can feel very abstract and theoretical. Or we can become exhausted by our ascetical efforts and ongoing struggle to live holy lives. It is in these moments that we need encouragement to press on, and relics give us strength to carry on with our vocation to come into communion and union with Christ for all eternity - be it a small fragment of a saint's bone or garment, a holy object or the incorrupt ear of St. John Chrysostom.

By unceasing enactment of the ascetic efforts set forth in the Gospels, Saints gradually fill themselves with the Holy Spirit, so that their sacred bodies, according to the word of the holy Apostle, become temples of the Holy Spirit (I Corinthians 6:19; 3:17), Christ dwelling by faith in their hearts (Ephesians 3:17) and by fruitful love also fulfilling the commandments of God the Father. Establishing themselves in the Holy Spirit through grace-bestowing ascetic labors, the Saints participate in the life of the Trinity, becoming sons of the Holy Trinity, temples of the Living God (II Corinthians 6:16); their whole lives thus flow from the Father, through the Son, in the Holy Spirit. By piously venerating the holy relics of the Saints, the Church reveres them as temples of the Holy Spirit, temples of the Living God, in which God dwells by Grace even after the earthly death of the Saints. And by His most wise and good Will, God creates miracles in and through these relics. Moreover, the miracles which derive from the holy relics witness also to the fact that their pious veneration by the people is pleasing to God. (St. Justin Popovich)

It was pure joy for me to see the awe, gratitude and love as our community approached the holy relics that Fr. Seraphim shared. Despite it being foreign to many, everyone appeared at peace and with hearts open to the blessing being freely offered. It was beautiful to see people venerating the relics as if they were kissing pictures of a loved one that had passed from this life into the next. Veneration of relics is common practice in Greece and other Orthodox countries. In reality, the Saints (the Church Triumphant) are always with us, interceding for us, guiding and inspiriting us (the Church Militant). I encourage you to read the lives of the saints, to venerate their icons and relics, to learn from them and to emulate them. They will lead us closer to Christ.

Glory to God for all things!

Fr. Steve

PS: If you want to hear Fr. Seraphim's sermon on the Myrrh Bearing Women, you can find it HERE.

What should we think when we first realize that Great Lent is approaching? A famous Greek, Aeschylus, said, “Anticipation is the better part of pleasure.” So what should we anticipate?

First, perhaps we should consider what the Lenten period is for. Does it have a purpose? Historically, Lent was time for the catechumens to prepare for their entry into the Church. Over time this evolved to the six-week fasting period during which we practice some self-examination, go to more church services and fast from our most-favored foods.
 
Self-examination, according to Einstein, resurrects life from the wasteland. Jesus poses some difficult questions for us to consider on a personal level, such as what we do with our time and resources. The saints fleshed out these issues for us even more and thus we have Orthodox ascesis. One way to view self-examination is to equate it with being an athlete. How does one prepare for an undertaking? The athlete works out, develops muscle, eats correctly, and develops fine-tuned skills that allow him to perform physical feats. Our life in Christ takes physical expression but is primarily spiritual. We too should exercise, work out, eat correctly and develop some fine-tuned skills in order to prepare our heart to receive God. How?
 
It is helpful to make use of the weekly fasting schedule the Church gives us as a way to prepare for Lent. Our way of "working out" is to keep a prayer rule, keep the prescribed fast as best we can, do some spiritual reading and give alms. These practices (ascetical exercises) aid our body and soul in conquering our passions, as well as establish habits that follow us, not only through the Lenten fast but throughout the year. As we do, we find that the longer fasting periods are not such a shock to our system. We also find greater spiritual benefit as well.
 
So what should we anticipate? The obvious answer is Great and Glorious Pascha. It seems the more we “exercise,” the greater the joy when Pascha arrives. That is the short term gain. Lent is just a season, but its greater benefit is to call us back to Eden. That is the hidden and deeper benefit of the fast. It is greater than doing without food; the demons fast. Our effort should be to inculcate into our habits and our schedule greater emphasis on the condition of our soul. During Lent, not only should we prepare ourselves for Pascha but to meet Christ face-to-face on Judgment Day.
 
Our life in Christ should be just that—IN CHRIST. This coming Lenten season is the time to ask ourselves what do we truly want. In that process, we are challenged to examine motives and longings. What is our first thought after sleep? What do we do with our excess resources? Do we treat the stranger as did Christ? In the spirit of 1 John 1:9, are we continuing to confess our sins with a heart bent toward conquering our worst inclinations? Here is a big question for us: What are we going to replace our self-orientations with? The Christ-life is replete with otherness. Whom should we love more? How do we lay our life down for another? What can I give without expecting anything in return?
 
To the self-examining Christian, the answers to these kinds of questions reveal how he is living like Christ and the degree to which he deserves to be counted among the elect. Lent is a wonderful gift the Church gives us to reflect, get recharged, become more focused, and capture the vision for the ascetical life that makes people saints.

In Christ,

Fr. Ed

As we all continue to sail through the journey of life we can find ourselves amidst calm waters at times, and at others, holding on for dear life to not drown in the tsunamis crashing against us. As we continue to ride the ups and downs of the pandemic, financial markets, job stability, family life, and our own personal life, we can feel worn out and overwhelmed. We use all our energy to be responsible, fight against our passions, do the right thing, help others, clean the shower (again...), make dinner, go to various appointments, keep up on the news, pray, attend services, get everything done at work, and on and on. It's no joke that our current modern lives have constant waves pressing against us as we battle to not go under. Sometimes we feel like our strength is failing us or we just feel like giving up; we are tempted to just fall over and let the tide pull us out to sea.

The Orthodox Church has been called 'the Ark of Salvation'; a holy place set aside from the torrents of the world, a peaceful place that we can escape the relenting waves of life, and a place of support and community rather than trying to battle the chaotic sea on our own. Fr. Stephen Freeman has a recent blog post similar to what I'm talking about and below are two excepts that are very insightful:

It is in this wash of culture and its flood that it’s worth thinking about the Church (Orthodox) as an ark of salvation and safety. It is an ancient image of the Church, a place where God gathers those who are being rescued. The ark is not an instrument of flood management, however. It is a raft. Modernity imagines itself as the manager of the world and its historical processes. It [modern life] is an idea that is itself part of the destructive flood of our time.

From onboard the ark, we view things a bit differently. First, we trust that God is the Lord of the tsunami just as surely as He is Lord of the sparrow and the lillies in the field. The mystery of how He works all things for our salvation is summarized in His crucifixion. Most of that mystery is simply opaque. It is a confession of faith that the Cross represents the interpretation of all things.

As we continue to push on staying afloat day in day out, let us realize that the Ark of Salvation is always before us. Maybe we have jumped off the Ark because the ocean was calm and didn't think we needed the Ark, only to realize that the storms of life are back and we are starting to sink. Maybe we accidently fell overboard due to being distracted with life, falling into a sinful habit, or doing something harmful to another and now we don't want to call to people on board to throw us a life line.

Whatever the case is, the Ark of Salvation is still weathering the storm that each age presents and is always a place for you to find shelter. Be it coming to a service to find respite from the crushing cares of life, reconnecting with a priest or a church friend to get help or recommitting yourself to get in the boat to reach The Island (aka the Heavenly Kingdom), all are welcome aboard this ship. No one is ever too long gone, too burned out, too jaded, or too exhausted to not be brought on board.

May we all stay together, with Christ, within the Ark of Salvation while the storms rage and seas foam all around us.

In Christ,
Fr. Steve

As I reflect upon the new year, I was contemplating the question: what is most needed for this new year? 

As we enter another year under the black sky of the pandemic it can be disorienting to know what is truly needed most amidst so much fear, uncertainty, and division. Yet, when we look to the feasts of Christmas and Theophany we see the underlying virtue of humility stand out from our Lord. True, Godly humility seems to be what is needed for 2022. Humility is truly putting our will aside and trying to see Christ's truth in each moment.

Sometimes humility requires us to bite our tongue and be gracious to those around us, repeating Christ's own words "forgive them, for they do not know what they are doing" (Luke 23:34). Sometimes humility requires us to stand up for the Truth in a firm, loving, and respectful way. Sometimes humility requires us to resist doing something we want to do for our own gain or satisfaction, sacrificing something so can grow more Christ-like.

I recently read this article by Fr. Lawrence Farley which gives us a perspective on Christ's humility shown in the great feast of the Theophany.

Theophany is the feast of God’s humility.  Humility is not something normally associated with power. Powerful people and rich people and important people aren’t usually humble, because they don’t have to be.  It is the poor and powerless who have to be humble. The powerful can dictate, and rage, and give orders, not caring whether or not they are liked, for they are answerable to few or none. The poor man, the one who works for a boss at minimum wage and needs every penny and dare not lose his job, must keep a civil tongue in his head.  If the boss yells at him unjustly, he can only smile and make entreaties. It is as Solomon says, “The poor man uses entreaties; the rich answer roughly” (Proverbs 18:23). This makes our human situation all the stranger: on this planet, it is sinners and mortal men who are proud, who live with swollen wills, and who rage when that will is crossed. It is God, the Mighty One, who is humble.

We see this divine humility throughout the entire life of Christ. In the way that He entered this life and in the way that He left it, He manifested the divine humility and showed where true glory lay hidden. Though He was the Mighty King, worshipped by angels and archangels and by all the vast company of heaven, He entered His world as a child born not to a princess, but to a simple peasant girl of Galilee. His legal father and guardian was not a king or even a servant of kings, but a carpenter, an artisan who had to earn his living by the sweat of his brow. His parents were of such modest means that when the time came for His mother to offer the sacrifice in the Temple for her purification, she offered not the usual sacrifice of a lamb and a pigeon, but the sacrifice of the poor, two pigeons (Leviticus 12:6-8, Luke 2:24). At the time of His birth, earth had no place for Him, so that He was born in a cavern, and laid in a manger—i.e. a feeding trough for animals. (Calling it a “manger” sounds so much more romantic.) It was the same when He left this world, for not only did He die the shameful death of a slave by being crucified, and numbered with criminals, He did not even have a tomb of His own to be buried in. Rather, He had to borrow the tomb of another. Evidently there were no depths of humility and humiliation to which God was not ready to sink for our sakes.

The center-piece of this divine humility is our feast of Theophany. Christ was baptized to set His seal upon the controversial ministry of John. There were only two views regarding John—some considered him a true prophet, sent by God after the silence of centuries, while others considered him a crack-pot, propelled not by God’s Spirit but by his own demented ego. Those who considered John to be a true prophet came to be baptized, and so Jesus came to join them, setting His seal on John’s work. He came to the waters of baptism in solidarity with sinners, surrounded by tax-collectors and former prostitutes and others whose consciences smote them and filled their hearts with shame. Even as He would later hang on the Cross among thieves, so He waded into the water among sinners, for the steps leading down to the Jordan were the first steps on the long road to Golgotha. As He once laid aside the form of God to take on the form of a slave (Philippians 2:6-7), so now once again He laid aside His clothes to enter the cold waters of this life and stood in the Jordan River before an amazed John.

This divine humility sets the pattern for our life as well. If our God has shown such humility, we must ourselves lay aside the vestments of pride and walk more lightly upon the earth. Too often we strut, stepping heavily as if we were kings. When our will is thwarted, we rage as if we were the center of the universe—even if the thwarting of our will consisted of nothing more than too much traffic in the road in front of us. If Christ our God, the high king of heaven, lived such a life of shining humility on earth, we must follow after Him. When our will is thwarted, let us not rage, but quietly intone the prayer, “Teach me to treat whatever may happen to me throughout the day with peace of soul and with firm conviction that Your will governs all”. This is true humility, and this is our true glory. For the feast of Theophany reveals the glory of God walking among men, and the only path to peace.

May we all embody this divine humility in the new year!

In Christ,
Fr. Steve

We celebrated St. Prophyrious's feast day just a few days ago (December 2nd) and as we conclude another year, and a challenging year at that, I thought I would share some refreshing words from this wonderful saint.

'Take delight in all things that surround us. All things teach us and lead us to God. All things around us are droplets of the love of God — both things animate and inanimate, the plants and the animals, the birds and the mountains, the sea and the sunset and the starry sky. They are little loves through which we attain to the great Love that is Christ. Flowers, for example, have their own grace: they teach us with their fragrance and with their magnificence. They speak to us of the love of God. They scatter their fragrance and their beauty on sinners and on the righteous.

For a person to become a Christian he must have a poetic soul. He must become a poet. Christ does not wish insensitive souls in His company. A Christian, albeit only when he loves, is a poet and lives amid poetry. Poetic hearts embrace love and sense it deeply.

Make the most of beautiful moments. Beautiful moments predispose the soul to prayer; they make it refined, noble and poetic. Wake up in the morning to see the sun rising from out of the sea as a king robed in regal purple. When a lovely landscape, a picturesque chapel, or something beautiful inspires you, don’t leave things at that, but go beyond this to give glory for all beautiful things so that you experience Him who alone is comely in beauty. All things are holy — the sea, swimming and eating. Take delight in them all. All things enrich us, all lead us to the great Love, all lead us to Christ.'

May our loving Lord truly give us spiritual eyes to see Him in all things and give Him glory at all times.

In Christ,
Fr. Steve

Kοινωνία [koinonia / koy-nohn-ee'-ah] and oἰκονόμος [economos] are the two Greek words for communion and steward. As with many Greek words, it is easy to reduce these words down to narrowly thinking they have a simple singular meaning. However, the reality is that these words have been used for thousands of years in conversations throughout the ages and across countless texts. To reduce both words down to only a simplistic definition is to limit the ability to see how they are closely related to each other and how central they are to our lives as Christians.

We typically don't think of stewardship and communion being related to one another as we may think of stewardship being something we do (e.g. giving money as a steward or managing our affairs) and communion as something we experience (e.g. communing through the Eucharist or having fellowship at fellowship hour). Yet if we look deeper, we can start to see how these two relate to each other.

First, we see that our stewardship enables communion. Practically speaking, if we weren't stewards of our local parish there wouldn't be a parish to come in contact with each other. Communion cannot occur without some sort of stewardship first, some form of offering of time, talent and treasure. If we didn't want to offer our time to make the effort to come to church, then we would remain islands, isolated from one another alone and estranged. If we didn't use our God given talents to cultivate ministries to be the hands and feet of Christ, then our community would have no life and leave the door of communion with each other shut. If we didn't offer a portion of our treasure to the church, we wouldn't have all the means to facilitate an environment to grow in love and communion with one another. Although obvious, it is a simple fact that without stewardship, communion is just not possible.

Pressing into this concept more deeply, we see that when God created the material world in Genesis, he gave a ministry to mankind to be stewards over all creation. This ministry of stewardship St. Peter talks about in his 1st epistle - 'But you are a chosen race, a royal priesthood, a holy nation, God's own people' (1st Peter 2:9). If we are all part of this royal priesthood, called to be stewards over all creation, we should ask ourselves what is the end goal of this vocation? Is it just to have more fish in the sea, to be able to have dogs do tricks, and to make sure that we have food each day from our crops? No, our stewardship exercised in the royal priesthood is to bring the creation into communion with each other and with the Trinitarian God. We are called to 'make of one's life a liturgy, a prayer, a doxology, to make of it a sacrament of perpetual communion' (Paul Evdokimov 'The Struggle with God'). Thus God has ordained all of humanity with this priestly role to be stewards in every aspect of our lives to usher into communion and union with Him.

As we reflect upon both the practical and theological connections between stewardship and communion, let us personally consider how we live our stewardship as a conduit of communion with one another. Let us consider St. Paul's words that 'God loves cheerful givers' because joy is the root of both stewardship and communion. When we practically live out our stewardship we are filled with joy because we see the fruit of communion that opens up. When we enter into the joy of communion, be it through the Eucharist or fellowship, it inspires us to stewardship, to build up the Church and help those in need, to expand joy beyond just ourselves.

May our loving Lord help us all to be faithful oἰκονόμος of our lives to bring the joyful fruit of kοινωνία into our lives, the lives of those around us, and to all the world.

In Christ,
​
Fr. Steve

Last month Fr. Matthew in Beaverton wrote a wonderful reflection for the St. John's newsletter that I have been reflecting upon over the month. I thought I would share it with all of you as things in our world intensify and the world throws around love and freedom in ways that sometime differ from our Christian understanding of them. I pray that the reflection below helps us maintain the essential interdependence of love and freedom.

*********************
Dear Beloved in Christ,

Each liturgical year begins and ends with a feast of the Theotokos. Last month we celebrated her falling asleep (August 15). This month - as we begin the new year on September 1 - we celebrate her nativity (September 8). The entire story of our salvation through Jesus Christ is told within the lifespan of the Theotokos.

On the Annunciation, the Archangel Gabriel came to Mary and announced the good news of God's desire to save humanity through His Incarnation. Mary's final words to the angel were, "Let it be to me according to your word." (Luke 1:38) With these words, she united humanity with divinity. She became the Theotokos, and God became her Son by receiving human flesh from her.

The Panagia's assent restored humanity, which had been estranged from God through the choice of Adam and Eve. Thus she became the New Eve, the one who kept her will in union with God's will.

At the very core of our Faith is this same freedom and choice that each of us face: Do we unite ourselves with God's will, or do we choose to depart from Him? It is a choice that is made each and every day, many times throughout the day. If we love God and choose to be in harmony with the divine will, then we move toward life and immortality; if we do not and we choose the opposite, then the natural outcome is death and corruption.

We have complete freedom - a freedom is given to us by God, who does not compel or impose or demand. Orthodox Christianity has no requirements. All of the commandments of God, the teaching of Jesus, the canons of the Church, the writings of the Holy Fathers, the practices of the Faith, are not requirements. They are invitations. If we desire communion with the All-Good God, then we follow these; and the more that we follow them (in the right spirit), the more that we participate in divine grace, becoming sanctified. However we are free to reject the invitations. Jesus said, "He who would come after me, let him deny himself..." not "You must come after Me and you better deny yourself!"

God has given us absolute freedom because He desires our love - and love can only exist where there is freedom. Love cannot be coerced, demanded, or taken, or it ceases to be love. Anything that is called "love" but is imposed or is filled with expectations and demands is not love.

Imagine a church where the priest says, "Did you give your 10 percent?" or asks at the chalice, "When was your last confession and did you complete your communion prayers?" or demands to know exactly how each parishioner follows the fast. (We may know of denominations or religions like this...) You can see how essential freedom is, so that love can exist.

In our society today, we have many things that are called "love." People demand that we love them through this action or that allegiance. They tell us, "If you love me, then you will..." Yet the opposite is always implied: "You do not have love unless you do this," or "If you don't do this, then I will resent or hate you."
 
As Christians, we are to have no expectation of love from others. Regardless of whether others love us or not, we express our love outward toward others, with no expectation of reciprocity. It is foreign to our Faith that we would expect or demand actions from others for the sake of their "love" for us, or as a condition of our love for them. Our Lord has no expectations of love. He ceaselessly gives of Himself out of His love for us, irrespective of what we do or don't do for Him. He has no demands and He never coerces.

Love is a voluntary movement outward, and it can only exist where there is freedom - the freedom of a person to reject or accept the love. If it is love, it will bear the rejection or embrace the acceptance.

We cannot have expectations of others. When we do, we move out of the realm of love and into the realm of judgment or of coercion: Others don't do what we expect or demand, then we judge them or we try to make them change. Thus division is borne out of our own expectations. This is the way of the world, and it must be rejected. Let nothing come between the love that we have for one another! "Bear one another's burdens and so fulfill the law of Christ." (Galatians 6:2).

We live in a time when our Christianity is put to the test, when the limits of our love are put to the test - even by our own brothers and sisters in Christ. We must ask ourselves: Do I love as Christ loves? Or do I judge, putting myself above others? "By this all will know that you are My disciples, if you have love for one another." (John 13:35).

The only path of the Christian is the path of Christ: self-sacrificial love that makes no demands and does not require love in return. Just as Christ loves us whether we hate Him or love Him, so likewise we must love others irrespective of how they feel about us or what they do to us.

May our parish community continue to emulate Christ in His self-sacrificial love, in a spirit of freedom rather than coercion. May we "judge not, lest we be judged and condemn not, lest we be condemned." (Luke 6:37) May we bear with one another in love, "endeavoring to keep the unity of the Spirit in the bond of peace" (Eph 4:1-3) having no expectations or demands of others.

In this community of love and of freedom we shall be sanctified!
*********************
In Christ,
Fr. Steve