By His Grace Bishop JOHN, Diocese of Worcester and New England
Feeling a little anxious or blue these days with all the changes in our lives? Good grief! That is good grief. What if I told you that is the healthiest response I can think of? The term “good grief” always makes me first think of Charlie Brown and brings a smile to my face. But that’s not how I’m using the term “good grief” today. Today I mean that any change in routine is experienced as a loss. If nothing more than a loss of the routine to even our old sense of normalcy. Social distancing, completing coursework over social media, working from home, not going to the gym, locked out of restaurants and stores are all new experiences for us. I’m amazed at how well we have adapted. It is a sign of our resiliency, nevertheless some of us despite well crafted coping behaviors are climbing the walls and want to break the law and play frisbee or something. Good grief or grieving for me is the healthy response that is a part of a process that leads us to problem solve, accept that which we can’t change, adapt to new situations and survive. More than survive, perhaps we can reframe what is happening as an opportunity to grow spiritually, psychologically, emotionally and perhaps even physiologically. I’m not saying God has sent this to us, but we can choose to use the time well. Grieving is the normal response to loss, and every change in our lives necessarily involves a loss. Grief here is normal and healthy, but we don’t want to get stuck in it.
This is where I want to talk about the opportunities that we are presented. Locked in the house or isolated at work offers us a chance to quiet down. Once we allow ourselves some silence, we can embrace our situation and discover God who has been waiting for us inside all along. We can let Him in, talk to Him, pray, read scriptures and really take some time to listen. We can discover and understand the mystical worlds of me, of God, of God and me! Worlds that are as complex as the galaxies, and no farther away than where we are right now.
Like Deacon Marek and OCF, many of our clergy and parish leadership are taking advantage of your time at home to reach out and connect. They are using the often-disparaged social media outlets to do holy work, live stream worship and make individual contacts. There are support groups, chat rooms, bible studies, community virtual worship, web sites, spiritual resources and many other efforts going on keeping the web very busy. It may be a good use of time to pay attention to some of these messages, listen to God inside, and be a better Orthodox Christian for it. To recap, I’m suggesting that we unplug, visit God, and then plug in and visit God with all our Orthodox comrades who are fighting the good fight together. This is a real fight and we are all in it together.
Bishop JOHN (Abdalah) holds a Doctor of Ministry degree in Pastoral Care from Pittsburgh Theological
School, a Master of Divinity from St. Vladimir’s Seminary, a Master’s equivalency certificate in Pastoral
Counseling from Pittsburgh Pastoral Institute, and a Bachelor of Science in Business Administration from
Suffolk University in Boston, Massachusetts. Bishop JOHN resides over the diocese of Worcester and New England for the Antiochian Archdiocese.
In season 2 of NBC’s The Good Place, the character Michael (who is an immortal being) learns about the human concept of death. His sudden grasp of the concept throws him into an existential crisis, until the protagonist of the show, Eleanor Shellstrop, intervenes. “I don’t know if what I’m going to say is going to hurt or help, but screw it,” she says to him. “Do you know what’s really happening right now? You’re learning what it’s like to be human. All humans are aware of death. So, we’re all a little bit sad, all the time. That’s just the deal.”
“Sounds like a crappy deal,” Michael responds.
“Well yeah, it is. But we don’t get offered any other ones,” Eleanor continues. “And if you try to ignore your sadness, it just ends up leaking out of you anyway. I’ve been there. Everybody’s been there. So, don’t fight it.”
I’m an avid binger of The Good Place, and this particular moment in the show is most definitely the one that’s had the most impact on me. Just the simple concept of “we’re all a little bit sad, all the time” is such an accurate description of human nature. It’s true that our lives are filled with that perpetual sense of sadness and anxiety that stems from the notion of death, whether that be the fear of death, the presence of death, or the death of something we hold dear to our hearts. Life is filled with death: the death of loved ones, the death of specific times and eras, the death of childhood, of innocence, of love, and of relationships. Death can be seen in many different forms, and all of the various manifestations of death are difficult in their own unique way.
Currently, I’m dealing with the death of a specific time and era. I recently moved from Illinois to Colorado for college, which meant I had to leave behind my family, my friends, and my boyfriend. My boyfriend and I are now in a long-distance relationship, and one thing I’ve noticed throughout the week we’ve been apart is that his absence has settled into me in the form of a perpetual ache. I’m enjoying my new classes and my new environment, but that constant little ache is something that most likely won’t leave. This means that I need to learn how to integrate that ache into my life.
That idea of accepting sadness as embedded into daily human life isn’t just something talked about on The Good Place. It’s also an idea that’s very well-articulated in Orthodox Christianity, specifically, when it comes to depression. When I was depressed during my junior year, I wasn’t very open to Orthodox Christianity. I was more or less agnostic: constantly wrestling with religion and unable to produce or find answers to satisfy myself. Because of this, I was trying my hardest to find comfort and solace in what the secular world was providing for me. I followed advice pages on Instagram, I looked through self-help books and blogs, and I watched a myriad of YouTube videos. They were often very helpful, and provided me with a few techniques for combating negative thoughts and feelings that I still use today. However, there was one common theme among them all. They all seemed to point me towards superficial solutions, such as talking to friends or practicing self-care. An idea that was fairly common in the secular ideology was that sadness was bad and that we shouldn’t feel sad because we have the right to be happy. I was bombarded with the impression that I should constantly be doing things that would take away the sadness; I should be filling my life with things that made me feel warm, fuzzy, and happy. This brought me into a very toxic mindset where I would indignantly ask myself why on earth I couldn’t be happy if I, in fact, deserved happiness and where my sadness seemed isolating and ostracizing because I thought that I was “supposed to be happy.” I felt like the world was against me; It seemed like everything was unfair because I didn’t feel the way I wanted to feel.
Secular western culture is very focused on individualism. We see this in our career paths: children are more likely to leave their parents and family in order to follow their own personal vocation than they would be in other cultures or in past eras. We see this in our concepts of entertainment: we are more likely to focus on what we prefer to do in our free time rather than what our families want to do. This idea of individualism is also very evident through the secular view on depression. Basically, we are told that if we do not feel happy and fulfilled in our individual lives, there is something wrong. We are bogged down with the concept of personal fulfillment, and we are constantly trying to obtain it in any way we can. We spend time in toxic habits, such as chronic partying, drinking, or drug use because it makes us feel good which we believe is how we’re supposed to feel.
You may wonder where I’m going with this. When I was in my state of depression, I went to a Greek Orthodox monastery with my sister to see if it would make me feel better. During this time, I was having difficulty sitting in church because church services were something that made me anxious and upset, particularly because of the never-ending pressure I received from my church community to combat my depression with prayer along with the ongoing criticism I faced because of my perpetual religious doubt. So, while my sister attended Vespers, I wandered around the empty monastery until I found an interesting book in the bookstore. I don’t remember what it was called, but I know that the book was about the Orthodox perspective on depression. Though the Orthodox Church was, at the time, something I was really struggling with, I was searching for answers in any place I could get them. So, I began to read.
The book mentioned something that I had never heard before: humans are supposed to be sad. We are supposed to be a little bit sad, all the time, just like Eleanor Shellstrop said. And just like the quote in The Good Place, masked sadness will always find a way to leak out. The book was a little more in depth than The Good Place, however. It talked about how humans are, because of the fall, separated from God. And with that separation comes death, and with the realization of death comes the reality that we are meant to be a little bit sad all of the time. During that night of reading, I learned that the first step to conquering depression is to realize that, as humans, we aren’t supposed to be happy all the time. But at the same time, we aren’t supposed to let the reality of death bog us down. Instead, we are called to find a way to mingle that very human sadness with the divine joy of eternal life. We are supposed to learn how to be hopeful and filled with joy while simultaneously recognizing the ever-present ache that settles inside us. The idea that sadness shouldn’t be constantly ignored or shut down is a concept that I still hold very near and dear to my heart.
So how does this relate to long-distance relationships? Well, I haven’t been in a long distance relationship for long, but it’s my experience that the pain of separation shows up as a constant ache. It’s sort of a dull roar, if you will, of sadness that is manageable but always present. But I know that that kind of ache isn’t something that’s bad or unnatural. It isn’t something I’m supposed to get rid of. Rather, it’s a good lesson on what being human is really like. It’s just a part of the ache we all feel in being separated from (or, if you’ll allow me the comparison, in a long-distance relationship with) God. We are all aware of death in its many different forms. Because of this awareness, we are all a little bit sad, all the time. And maybe that’s not wrong. Maybe that’s not something we should suppress or ignore. Our sadness, no matter the source, is just a manifestation of our humanity. Humanity is bittersweet and ambiguous, and pain and sadness are realities that are hard to accept. But we are called to unify our sadness and our joy, and ignoring the sadness is like ignoring an aspect of our humanity. As Eleanor Shellstrop says: “I’ve been there. Everybody’s been there. So, don’t fight it.”
Guest Blog Contributor
My name is Alison Standish. I grew up in Aurora Illinois, but I am currently in my freshman year at Colorado Mesa University in Grand Junction, Colorado. I am pursuing a major in Mass Communications, and I hope to eventually have a career where I can tell stories for a living. Some of my favorite things include: writing, reading, listening to music, longboarding, and spending as much time as I possibly can exploring the outdoors.
Why Apply by Andrew Gluntz
It seems weird that only a year ago, I was staring at my computer screen trying to write my SLB application. I was nervous, sure. I didn’t know if I could manage the work. I didn’t really know what I had to offer to the board, and I certainly couldn’t tell you three reasons why I was fit to be an RSL (hint: this will be important when you’re writing your app). I didn’t even have a solid professional reference. But what I did have was two years of amazing experiences in OCF. I had an incredibly supportive chapter that I had helped lead my sophomore year. I had been to two College Conferences and a retreat. I had friends I had made through OCF, random small group leaders who became my people (spoiler alert: OCF gives you friends). And lucky for me, I had two role models showing me exactly what serving the church on the SLB looked like.
I’m sure anyone on the board could tell you all the great things about being a servant leader, the amazing community and support of other young, Orthodox leaders, and all the great times we have when we’re together. You’ve heard it. I’ve probably said it. You can most definitely hear it again if you ask (and you might not even have to). So today I’m going to tell you all the crummy things about being on the SLB.
- Coordinating meetings across four time zones is a NIGHTMARE. Working with people who are just waking up when you’re having lunch is the most frustrating thing ever. Your free time never lines up. EST is stuck in my head forever.
- Goodbyes suck. And when you’ve spent a week praying, working, and laughing alongside your best friends you met a week ago, they really suck.
- Thanks to Google Drive and Slack, I have ANOTHER thing to procrastinate with when I really should be doing homework. I know, OCF work is better than homework, but unfortunately, I can’t put midterms on pause just because it’s for church (maybe I can get an exception?)
- Let’s just say time zones exist for a reason. When you haven’t seen your friends in months and the closest you’ll ever be is a five-hour plane ride away, it’s heartbreaking when you realize SLI is eight months away.
If you’ve held on to this terrible monologue this long, I have a feeling you’ve got what it takes. Stamina is a given. Determination helps a lot too, especially when the odds of pulling off an event are seriously stacked against you. You must love OCF a lot if you were even mildly entertained by this, so that’s another step in the right direction. And if you’re reading this in the first place, you want to serve. You want to get involved, and you want to be a steward of your talents. You know that God is calling you to serve His Church, and you know OCF has impacted you in so many ways and you know you want to step up.
So, apply. Don’t apply because I told you to (but you should apply). Don’t apply because your friends are applying (but you should encourage your friends to apply). Don’t apply because you want to get cool t-shirts (but you should design some cool merch for us). Don’t even apply because it sounds like fun (but I can guarantee, it will be fun).
Don’t apply because you think you can afford to give yourself over to Christ’s calling in your life. Apply because you can’t afford not to.
You get the drift.
Apply for the board.
Great Lakes Regional Student Leader
Andrew is the current student leader residing over the Great Lakes region, and is next year’s SLB Chairman. Andrew goes to THE Ohio State University and is a Chemical Engineering major. In his free time, Andrew enjoys cooking, swimming, and playing music. He is also ambidextrous! His favorite saint is Elder Thaddeus of Vitovnika. If you have any questions for Andrew feel free to reach out to him at email@example.com
By Elias Anderson
With the new Joker movie coming out and the countless other superhero movies that have been released over the past few years, it is clear that superheroes are a large part of our modern society. But who are the superheroes of Orthodoxy? The obvious response, and what you’re thinking right now, is of course the church fathers and other saints. And yes these holy people certainly are the foundation of the Church, and we would not know Christ the same way today without them. One thing all these people have in common, however, is that they’re mostly departed from this life. Though they certainly still live among us in the icons on our walls and in the relationships we can, and should, cultivate with them, they are not alive in the same way as those who still walk the Earth. This then raises the question, “who are the living superheroes of Orthodoxy?”
One obvious answer to this question is, the deacons, priests and bishops that serve us. They, after all, have the most education and active spiritual lives, leading our churches in worship every week. However, they are only a small part of what holds up our Church today. The fact is we all have the power to become superheroes, so how can we as college students do that?
Let’s start by looking at our clergy because their job is very much that of a superhero. Bishops, being the heads of the church and chief shepherds to all the churches and people under them, have a life full of travel. Never being in the same place for very long makes it challenging to develop good relationships with all their sheep. Hierarchs that don’t lose sight on what’s most important are the super bishops and are a prime example to us aspiring superheroes.
Furthermore, many deacons, in addition to helping lead the church in worship every week, may also have a full time job in the secular world. Whether that job be teaching at a university or performing surgery at a hospital, living an active life in both the workplace and church is what makes deacons, super deacons and an example to us on how we can live our lives. It is by no means necessary for everyone to spend all of their time at church or doing religious things. Instead, we should dedicate our time appropriately between study, fellowship and faith.
Next, priests also serve multiple roles. First of all, being the priest at a parish is like being the CEO of a small company. Priests, especially in smaller parishes, have to do much of the administrative work of the church such as keeping track of stewardship, running meetings, making calendars, paying bills, and countless other tasks that have little to nothing to do with the theology they learned in seminary. Furthermore, they still have to be a good priest which entails much more than leading Liturgy on Sunday morning. In one day alone they could go from doing work at the office to having lunch with a college student to performing a funeral to a parish council meeting all before coming home to put the kids to bed or spend time with their wife. The balance of being a good husband, father and shepherd to their flock is a feat only a superhero could handle. This kind of dedication and well roundedness shows us how we can serve the church in many unique ways.
What would Batman be without Robin, Knight rider without KITT, or a priest without his wife? Now of course not all priests have wives and certainly are no less of a superhero because of it, but priests’ wives themselves are another kind of living superhero. Many of them feel they live under a mask of “the priest’s wife” when they’re at church and feel they’re under a lense where everything they do will be looked at with scrutiny. Also, they are often used as the mediator between parishioner and priest when the concern has nothing to do with them. Dealing with all of this extra pressure while still supporting their husband and children in all that they do is what makes a presbytera, khouria, matushka or simply “first name”, a super priest wife. Their example of unwavering, self-sacrificing support is one we should all strive to emulate in our dealings with our local parishes and school communities.
Superpowers aren’t limited to members of the clergy and their wives however. Just look around your parish and you’ll see that being a superhero is much more common than it may seem. During the week someone runs the church office and helps the priest with the administrative things listed above. Also, the youth director is hard at work planning and running activities for the kids to stay active in their faith. Using individual talents to serve others is something everyone can do to become a superhero.
On any given Sunday the acts of many different people are seen to be super. Starting first with the chanters who join the priest the night before for vespers/vigil and the morning of for orthros/matins. Their amazing, talented voices along with their commitment to the church is what make chanters, super chanters. Walking into the church we see the people that gave the car-less college student a ride to church holding the door open for the daughter who’s pushing her aging mother in a wheelchair. Entering the Narthex, they are greeted by the friendly ushers who sacrifice standing in the sanctuary for making sure everything runs smoothly from candles to communion to collections. Communion itself involves much more than just the clergy serving it. From the people that baked the prosphora (Holy Bread) the night before to the person that hand washed the red communion cloths to the altar boy that holds the antidoron (Holy Bread), communion takes the powers of many to happen. After liturgy, the Sunday school teachers teach the kids the faith while the adults enjoy a meal and fellowship that someone generously hosted. All of these people are superheroes in their own special ways and are the living pillars of Orthodoxy.
All of these examples should give us an idea of how we college students can use our God given powers to become superheroes. What are those powers? All of us have the gift of the Holy Spirit inside of us but how it is manifested in our talents and abilities is unique to each person. So discover what you are good at and do what you can do to serve the others around you. Whether that be helping out more with OCF rather than just attending and letting the leader do most of the work or continuing to help others find a way to church, do what you can do to be the superhero that you are.
Hi I’m Elias Anderson. I’m from Libertyville Illinois and grew up at Saints Peter and Paul Greek Orthodox Church in Glenview, Illinois. I’m currently a freshman at Valparaiso University majoring in Mechanical Engineering and minoring in music. I attended the CrossRoad summer institute in 2018 and this past summer I was a CIT at the Antiochian Village and participant at Project Mexico. When I’m not in class or doing homework, you can find me playing my trumpet in the jazz or concert band or guitar in my dorm room. I love everything Pan-Orthodox and am always down to converse about anything religion.
By Fr. Gregory Jensen
Every day, or at least most days, I read the life of one of the saints being commemorated. As we hear in the Divine Liturgy, this includes “forefathers, fathers, patriarchs, prophets, apostles, preachers, evangelists, martyrs, confessors, ascetics, and for every righteous spirit made perfect in faith, especially for our most holy, pure, blessed, and glorious Lady, the Theotokos and ever-virgin Mary.”
Though I’ve taught about many saints and have a devotion to many more, it is probably the Mother of God who is most important to me.
My relationship with the Mother of God began in college which was a hard time for me.
Like many undergraduates, it was the first time I was away from home. While new people and my classes were interesting, they were also challenging. To be honest, especially in my freshman year I wasn’t up to the challenge.
My grades were bad. I didn’t know how to study. And while I did very well in high school college meant sitting in classes with people who had done at least as well, and often better than I did. I simply didn’t understand that last year’s high school “A” was this year’s college “C.”
Because of this, I felt bad about myself. Added to this, I was shy and pretty insecure in my new environment. As a result, I was terribly lonely and probably more than a little depressed.
One consolation I had was that the campus chapel was always open. I would frequently spend time there praying and thinking about my life.
On the left side of the chapel, there was a statue of the Virgin Mary (I attended a Catholic university, so our chapel had statues). I would often sit in front of the Mother of God and simply talk to her. And I would talk for hours.
As our conversation unfolded, as I read the Scriptures, studied more theology, and began to understand more about life, I came to appreciate the strength and faith it took for Mary to say yes to God.
Here was a girl who when she was younger than me agreed to carry the Son of God. Me? I was having trouble remembering to say grace before I ate or to get up in time for church on Sunday morning.
But Mary? Mary said yes to God and, in doing so, played a role in the salvation of the world!
But like me though, Mary sometimes struggled with following Jesus. St Luke tells us she was troubled by the angel’s greeting. She was often unsure about what her Son was doing. And, of course, she stood at the foot of His Cross and watched Him die for the life of the world.
She was able to do all this because “she pondering in her heart” the things she heard and saw. Mary was a woman of deep prayer.
Now as a priest, I will often tell people to look at the Mother of God as an example of what it means to be a follower of Jesus Christ. Not only is she the first disciple of Jesus, but she is also the first evangelist.
I work to draw close to Him but He came to live in her.
I tell people about Jesus; Mary gave birth to Jesus.
Like her Son, Mary did all this for our sake. And so, I tell people, go to the Mother of God not simply as an example of how to live the Christian life but for help in being a Christian.
Let me tell you a story about this last point.
Years ago, a woman came to me about becoming Orthodox. Her husband REALLY, REALLY wanted to become Orthodox but she wasn’t sure. She was raised in a black Pentecostal church and so she had a lot of theological questions. She also had some concerns about joining a largely white community. She wondered, reasonably enough, if she and her biracial children would be accepted.
After we talked for a while, I pointed to the icon of the Mother of God on the iconostasis. I told the woman the story I just told you and suggested she talk to the Virgin Mary about her fears. “Talk to Mary like she was your mother.”
She hesitantly agreed and I went back to my office.
About 30 minutes or an hour later, she came into my office. I looked up and asked her what was on her mind.
Looking straight at me and she said, “Mom says I should become Orthodox, it will be ok. Oh, and my new name is Monica, St Augustine’s mom.” Augustine is another of my favorite saints, but that’s a story for another day!
Feasts of the Mother of God are always a joy for me. When I serve them, I remember what it was to be a scared, 18 year old freshman far from home and at the start of a new life.
Throughout that life, which for all its bumps, bruises and set back has, thanks be to God turned out pretty good, the Mother of God has been there with me. Yes, sometimes I forgot she was there or didn’t appreciate her as I should have. But the Theotokos never forgot me.
May Christ our true God, through the prayers of His most holy Mother, bless, protect and keep us all as we follow Jesus as His disciples and witnesses on our college campus!
Fr Gregory Jensen
Guest Author and Priest in Madison, WI
Fr. Gregory Jensen, Ph.D. (Duquesne University) is a priest of the Ukrainian Orthodox Church-USA and a professor at St Sophia Ukrainian Orthodox Theological Seminary where he teaches social ethics and young adult faith development. Currently, he is the priest of Ss Cyril & Methodius Orthodox Church. The parish is located on the campus of the University of Wisconsin-Madison. He is also the Spiritual Advisor for the OCF at the University of Wisconin-Madison
by Elias Anderson
Happy New Year! September marks the start of both the Ecclesiastical new year of the church and the new school year for colleges and universities across the country. For students, going back to school can be full of many emotions: excitement to see friends, nervousness about new classes, or maybe even fear of falling ill to the darkness surrounding college life. If we are not afraid of this, we should be — if not for ourselves then for our friends and peers. The statistics are out: young people are leaving the church when they get to college. I won’t delve into the why, but I do want to focus on the how. How do we prevent our brothers and sisters from cutting themselves off from Christ and His Church? The answer can be found in this year’s OCF theme which is to, “be a light in the darkness.” From the Gospel of John we know that, “The light shines in the darkness, and the darkness has not overcome it” (John 1:5). In order to defeat the darkness that surrounds college life, we must become a light like Christ who is the Light.
I’ll continue with a little anecdote from my school’s activity fair. I was standing at our OCF booth and a kid stopped noticing our banner, and said, “Is that Orthodoxy? Like Orthodox Orthodoxy? I had no idea that existed in the Western Hemisphere!” This might make you chuckle a little, but it should also make us all realize how few people know about Orthodoxy in America. As a campus ministry, we should do our best to minister to the whole campus, not just the Orthodox kids, by inviting them to our events so that they too can learn about the Faith. By doing this, we are cultivating the light within us.
On a more individual note, it can oftentimes be harder to stand firm in the faith when we are the only Orthodox person in the room. These times, however, are the most important, as they happen constantly. What does this look like? When someone asks you about the icons on your wall or the prayer rope around your wrist or cross around your neck — give them the real answer. Tell them what it is and who you are. Not every instance needs to develop into a long, deep, conversation, but every instance does need to reveal some truth rather than result in a quick cop out. Furthermore, many times when someone asks about your prayer rope, maybe they are just breaking the ice to talk about the faith.
Just as bringing two wavering candles together creates a bigger flame, so too, when we gather with other Orthodox Christians, will our spiritual light be bolstered. We have an opportunity every Sunday to restore and strengthen our faith so that we can continue to strengthen others’. Getting yourself to Divine Liturgy every Sunday is great, but making it as easy as possible for others to join you is even greater. Whether that be organizing a carpool or reaching out to friends you haven’t seen at church in awhile, doing everything in your power to physically keep them attending church will, in the long run, keep them in the Church.
So as the year goes on I encourage us all to keep cultivating the light within ourselves, so that it may emanate onto others, making them lights, too.
Hi I’m Elias Anderson. I’m from Libertyville Illinois and grew up at Saints Peter and Paul Greek Orthodox Church in Glenview, Illinois. I’m currently a freshman at Valparaiso University majoring in Mechanical Engineering and minoring in music. I attended the CrossRoad summer institute in 2018 and this past summer I was a CIT at the Antiochian Village and participant at Project Mexico. When I’m not in class or doing homework you can find me playing my trumpet in the jazz or concert band or guitar in my dorm room. I love everything Pan-Orthodox and am always down to converse about anything religion.
Hello from the beyond! The scary unknown that is post grad, the uncharted territory of working adulthood.
An update: Upon graduating from Pitt and passing on the OCF baton, I embarked on a new great adventure. I am spending the next two years as a teaching fellow with the Alliance for Catholic Education (which you should all check out: ace.nd.edu) and am spending the next two years teaching middle school language arts in Mobile, AL while pursuing my Masters of Education from Notre Dame.
Though I’m still a novice at this working thing, I’d like to reflect and share with you some humble thoughts.
1. You’re probably going to spiritually struggle more.
College is hard, no doubt. I don’t need to tell you that. Being on your own and navigating your relationship with God, establishing a personal faith life, etc. all the things OCF warns you about and supports you through are valid struggles. But that’s the thing — OCF is there for you. You have a support team, a lifeboat of other Orthodox college students captained by a spiritual or lay advisor who help you navigate the turbulent waters of college.
When you leave OCF, you leave the lifeboat. You’re now aboard your own little dinghy, all alone, still not really sure how to sail the waters. If you’re like me, you’ve moved WAY far from home or anyone you know. This is another huge change in your life, but without the structure, comfort, and help of OCF.
2. That being said, OCF will still help.
OCF has gifted you with an arsenal of friends, mentors, and resources. Use them! Reach out to your friends when you struggle, those who have gone before you and have this whole working thing under their belt, those who are also experiencing it for the first time, and those still in the safety of senior year. Reach out to your chapter spiritual advisor, a speaker you particularly enjoyed. Admit you are struggling and embrace it! The soil is fertile for growth, all you need to do is nurture it. You’re going to be changing and growing in so many ways — don’t neglect your spiritual struggles and changes but give them the tools they need to flourish.
3. Love God, and love your neighbor.
Maybe this is more Emma – specific advice, as I spend my days with a hormonal group of 60 middleschoolers. Sometimes, it’s really hard to love them. Like, really hard, especially when they ask you to go to the bathroom for the fifteenth time that day after you already said no the first fourteen times.. No matter what field you go into, you’re probably going to have to work with people you’ll struggle to love. In college, you often have more choice about the groups with which you surround yourself — your roommates, study buddies, club members. In work, not so much. You might not like your boss or your co-workers. But, you have to love them. And don’t just love them because you have to, because it’s a a commandment. Really try. Get to know them. Find Christ within them. In doing so, you will find Christ within yourself. And your work life will be a whole lot easier.
And of course, never forget God. Pray. Love. Give glory and thanks. In a way, we always talk about the things that change in our life — college, working, where we live, who are friends are — but it’s so much simpler than that. The one thing in our life that never changes is Christ and His love for us. So, while you’re in the midst of these crazy changes, remember the constants. And you will be just fine.
Emma is the former chairman of the OCF SLB. After graduating from Pitt, Emma joined the Alliance for Catholic Education as a Teaching Fellow. She currently lives in Mobile, AL where she teaches middle school language arts and is pursing her Masters of Education from Notre Dame.
In this series, “My OCF Story,” alumni share their experiences from their time in OCF and its impact on their transition and life in the post-grad real world.
Hello OCF community! My name is Vanessa Constantinidis and I am a former OCF Student Leadership Board member. I received both my undergraduate degree, in English & Italian, and my graduate degree, in Writing Studies, from Saint Joseph’s University in Philadelphia, PA. I currently work as the Associate Director of Admissions at Hellenic College Holy Cross School of Theology in Brookline, MA.
Perhaps my most memorable OCF experience was Real Break. My Real Break trip was not only a remarkable memory from OCF, but in life in general! In March 2014, I embarked on my Real Break journey to Romania where I had the opportunity to form relationships with other Real Break students, as well as, orphans, disabled children, elderly, and abused mothers of the Pro-Vita community. I recognized that this trip would impact me, however, I did not realize how my life would forever be changed due to the experiences I was given and the people I had the opportunity to meet.
Throughout our time with the Pro-Vita community, our group grew very close to one of the mothers. She had told us that she had not received communion in years because she was very scared of going to confession. The next day, after many of the Real Break students partook in the sacrament of confession—I saw her walk up to do the same. She later told us that we gave her the strength to go to confession and receive communion, and it was such a remarkable moment that I’ll never forget.
There are two places in the world where I’ve seen my Orthodox faith come to life in the purest form: my metropolis summer camp and in a remote little town in Romania called Valea Screzii. What do they have in common? In both environments, life is simple and Christ is in the center. Valea Screzii is a little piece of Heaven on Earth and all the love and faith in the community can truly move mountains.
I knew participating in OCF would enhance my spiritual life in college and give me the opportunity to connect with other Orthodox Christians—but I didn’t expect it to have as much of an impact as it has on my post-grad life. My involvement in Real Break and the Student Leadership Board, in particular, opened my eyes, not only to the spiritual and social benefits of OCF—but also the professional gains.
Fundraising for my Real Break trip just seemed like a means to an end at the time, but it equipped me with invaluable skills for my career in the non-profit world and in graduate school. Raising funds for my trip involved many speaking engagements, writing personalized letters to communities and donors, and building long-lasting relationships with people who believed in the mission of what I was doing. These skills allowed me to excel in grant writing courses in graduate school, and continue to assist within my role in admissions where I am regularly public speaking and building relationships with students. Additionally, serving as a member of the Student Leadership Board instilled team-building and leadership skills in me, and showed me that a group of young college students can come together and change the world.
It’s so important to join OCF in college because you never know where it may lead you! It’s crazy looking back at my first OCF meeting, where I joined simply because I wanted to have in-depth conversations with other Orthodox Christian students. Jumping forward to now—where my involvement with OCF has led me to working for the Church. I know that wherever my career leads me, I will always have OCF to thank for showing me how to live a balanced life with Christ in the center.
Get involved with OCF in any way you can and whatever way you feel comfortable (I would obviously suggest a Real Break trip or applying to be on the SLB). OCF has the power to shape your spiritual, personal, and professional growth—if you let it. Also, never stop praying.
Vanessa Constantinidis, a Philadelphia native, holds an undergraduate degree in English and Italian and a graduate degree in Writing Studies from Saint Joseph’s University in Philadelphia, PA. After several years of working in international education, and in admissions for her alma mater—her love for counseling students and her Greek Orthodox faith led her to Hellenic College Holy Cross in Brookline, MA, where she currently serves as the Associate Director of Admissions. When she has free time, she loves reading, writing, exploring different cities in the U.S., or planning her next international trip.
Among my group of girlfriends, the subject of spiritual fathers has come up a lot lately–how to build a relationship with a priest enough to be able to confide in them, confession with priests, reaching out, etc. It’s been a topic of conversation and anxiety for a while, especially as we get increasingly busier with our lives and search for spiritual guidance.
Flashback about three weeks ago. I was talking to a close friend of mine among the said group. I called her to catch up but I admittedly had an ulterior motive. I was having a life-transition crisis and I needed to vent it out. I knew she would offer the perfect guidance as a friend, fellow Christian, and a critic to tell me I needed to chill out–which I very much needed. My rant to her was a flurry of stress and worry over every little decision I had made in the past month. Whether I made the right school choice, career aspirations, why the heck I left Texas (best country out there), etc. etc. (there were a lot of et ceteras). It was a life update turned into a storm of stress and worry and anxiety over every little thing. As I was venting through all this, I did begrudgingly acknowledge that I was worrying about it way more than I was praying about it. I had been so caught up in analyzing of all of it that I just could not get out of my head enough to take a step back and turn to God. Come to think of it, as worried as I was, I did have to admit that I had gotten some cool opportunities since starting school and even got a job opportunity that I would have never gotten if I hadn’t moved. In fact, there were a lot of moments over the past month that were little blessings to keep me going, even though I hadn’t thought to focus on them.
As I was talking this out (I’m very much a talk-it-out person, down to calling my sister at the grocery store about whether to get Ben & Jerry’s or Talenti), my friend laughed.
“You know I had a wise friend once tell me that when things get overwhelming, you just need to step back and P.R.A.Y. And you literally just did that, but backwards.”
The P.R.A.Y. acronym stands for Praise, Repent, Ask for others, and then for Yourself. What’s ironic is that I was the one who had told her about that method (can’t take all the credit; shout out to Gigi Shadid, 2012 CSR Winter Camp speaker). And she was right–I basically used the P.R.A.Y. method but backwards, choosing to count my blessings last instead of first. It was a funny full-circle moment as I sheepishly consented to my backwardness of thought.
Fast forward to a week or two later during our girls’ night discussion. Our topic was spiritual fathers since it had been on all of our minds (this is what we read if you want to know). Throughout the course of our conversation, we came to the realization that, in a way, we were all each other’s spiritual advisors. Don’t get me wrong–friends do not by any means replace a clergy advisor. But we realized that there are a lot more people surrounding us who are leading us on the Path than we really saw because we were so focused on the idea of a “spiritual father” alone, not realizing the countless ways we were advising and guiding each other spiritually.
So here’s my take-away for you. Lean on each other for spiritual guidance and companionship, friends. The people you surround yourself with, whether through OCF or other means, will have more of an impact on you than you realize, and taking this life journey with them makes it so much more comforting and doable. After all, it is said that you come to emulate the five people you spend the most time with. Think of who those five people are and whether you would be proud to reflect them. For me the answer is thankfully a resounding yes.
Hibbah Kaileh is a graduate student at George Washington University studying global security policy. She served as the South Student Leader on the 2015-2016 Student Leadership Board. Among her many talents is the ability to voraciously devour a novel (usually Harry Potter) or a Netflix series (usually The Office) in the span of a few days.
As I was driving up to Oklahoma City last Saturday night for the Oklahoma/Arkansas OCF retreat, I remember thinking only of all of the work that I had to do. Physics labs, Physiology Exams, and the constant panic attack that is Anatomy at OU were swirling around in my brain as I tried to justify attending this event to myself. I certainly felt an obligation as the secretary of my chapter, and I also felt a certain pull, a pull similar to the one that gets me into church even on my most overwhelmed Sundays.
At the same time, I couldn’t help thinking that such an event was bound to be rather a waste of time, with little to nothing accomplished (it should be noted here that I am a VERY goal-oriented person. It’s scary, really). At the same time, I could acknowledge to myself that I had never felt this way back in high school when GOYA events rolled around. I had always looked forward to those evenings with anticipation, knowing that I would spend a pleasant evening, laughing and talking with friends that had become very important to me.
And again, driving along the empty, pitch-black Oklahoma highway, I felt the familiar sinking in my stomach when I thought of home and my wonderful church friends there. We spend our childhoods growing close to a small group of people that attend the same church. We develop our “Orthodox legs” with them, we go to Sunday school, corn mazes, and movies with them, hang out at each others’ houses, and maybe even date some of them throughout our high school years. They become a network that makes itself an additional emotional tie to our home parish.
When we go to college, though, if we go away like I did, that network ceases for nine long months every year. I, at least, have not developed the same emotional ties to the people in my OU OCF that I have to people back home. On a certain level, I don’t want to. I live for the summer Greek festival, Vacation Church School, times when everything goes back to the way it was before college.
Driving home from this retreat, however, I gradually became aware that I was happy to have made the long drive. I felt much the same as I used to driving home from GOYA on Saturday nights in high school: serene, peaceful, warm with the love of good friends. Even though we spent most of the evening playing Uno, the best part of which was definitely torturing the poor guy on my right with repeated skip cards and draw-twos, the entire night was infused with a sense of spirituality and closeness that is hard to capture during our busy, hectic weeks on campus.
The entire night was infused with a sense of spirituality and closeness
– Tweet this!
More than that, though, this retreat had the camaraderie that is achieved when Orthodox people get together anywhere. Our Orthodoxy is a bond that we can feel even when we don’t know each other very well. I felt as though I was better acquainted with some of the people there after three hours than I am with some of my friends at school whom I have sat next to all semester. There is an ease that is hard to achieve with any other group of people. I was pleased that we were able to do a service project as well, making hygiene kits for IOCC.
Basically, I guess that what I am trying to get at here is that many of us miss our home parishes and our friends there terribly. While I don’t think that can be replicated in the same way, I do think that retreats like this allow us to recreate, at least ephemerally, those emotional, people-oriented ties that help to link us to the church.
I remember a friend of mine (from church, of course) back in St. Louis telling me how much easier it was for him to come to church on Sundays when all of the out-of-city college students came back than during the school year. Of course, we should be going to church for its own sake, and you will certainly never hear me say otherwise. However, we are made to be social and to love each other, and this love certainly does help to bring us to church. After all, we are weak and human.
And so, I am grateful for the opportunity to have attended this retreat. For me, it temporarily brought back my sense of those emotional ties, and refreshed my soul and sense of belonging to the church. Which, of course, is the entire point.
Clare Vogt is a sophomore at the University of Oklahoma, majoring in Nursing/Pre-med. She is from St. Louis, which she will tell absolutely anyone with great enthusiasm. She is the secretary of the OU OCF chapter, and can usually be found enjoying long walks or reading 19th century British literature in her spare time.
As an Orthodox Christian I have learned many difficult lessons in my life, the first and foremost being that, in the words of John Green, “The Universe” or God “is not a wish granting factory”. I have struggled my entire life with severe mental illnesses namely: depression, anxiety, and anorexia nervosa. I have spent my fair share of nights praying with honest tears streaming down my cheeks to be healed but have never woken up to be so. I have had uncomfortable occasions where various Christians have insisted upon laying hands on me and trying to heal me with the power of Christ. As you may have guessed, this is not a story about how I prayed and God took away my mental illness. This is a story of how I am living, as a person of faith, with mental illness.
Last spring, I was in a rough spot. I became antisocial and depressed, I never wanted to get out of my bed, and the eating disorder I had developed in high school reared its ugly head. During this period I decided to start saying the Paraklesis every night before bed. I was inspired by the miracle-working icon I had seen at College Conference that year and I wanted more than anything to have this burden of depression taken away. I planned on doing the prayer service for forty days straight, and I expected to watch my life slowly improve until everything became “normal”. Instead, I watched everything fall apart. Plans fell through, fellow classmates in college died, and I was drowning in an ocean of sadness that I no longer wanted to swim in. It was dark, and by God’s grace I am still here.
If you had asked me then why I was bothering to pray the Paraklesis when clearly the Theotokos wasn’t helping me out, I couldn’t have given you an answer. Now, after months of looking back at this period with anger in my heart towards God and the Theotokos I realized how much the Paraklesis saved me. Every night I prayed. Despite what had happened during the day and despite how much I wanted to disappear, I still prayed. I wanted the Theotokos to save me from the things going wrong in my life, ignoring that she was already saving me from myself. I didn’t see that the church was helping me, and in the following months I distanced myself from God and stopped praying all together. Unsurprisingly, these past few months of my life have been marked by some of the worst depressive episodes I have ever had. Things were dark, but what made this period far worse than last spring was my separation from the church and community.
I can’t tell you I’m a perfect person now, nor can I tell you that my struggles with mental illness have turned me into a pious individual. But I can tell you that my darkest days were spent away from the church. The easiest way to hurt yourself is to separate yourself from God. If you are not running towards God, then you are running towards death. Please, run with me into the light. Do not let the Devil convince you that solitude will bring you anything but misery. Let us learn to praise God in the darkness as we wait for the sunrise.
From the morning watch until night, from the morning watch, let Israel hope in the Lord
An anonymous guest post for the OCF blog.
Stop. Reflect how OCF has impacted you. This was what I was asked to do. So many joys have come to the forefront of my mind while contemplating this. Here are some notes regarding my experiences with OCF:
It’s safe to invite my friends.
One of my favorite moments from a retreat was when a girl I had just met, who wasn’t Orthodox, told me how loved and accepted she felt by everyone. “No one makes me feel weird for not being Orthodox. Everyone is so loving and accepting here.” Where else can you go where you can experience such a saturation of Christ’s love? Church, definitely, but OCF is always an incredible encouragement and consistent reminder that Christ is among His people. He is so living, relevant, and more than able to heal our deepest wounds.
All the brothers and sisters here send you greetings. Greet one another with a holy kiss. –1 Cor 16:20
It has reminded me of how I can serve.
Having grown up attending small OCA churches, sometimes I felt like I had no voice as a youth. This often frustrated me because it made me feel underestimated. I knew I had abilities, and I wanted to serve God and have my ideas heard. Maybe that was just the inward teenager saying, “I MATTER TOO! Don’t I?” Yet, to this day I have never attended a church meeting. (I’m working on it.) I’m sure I’m not alone.
OCF really does provide youth with an opportunity to turn ideas into action, by providing leadership opportunities and putting together some incredible service projects at College Conference East and on the more local level, like the Southeast Regional Retreat WorkDaze. Through these opportunities, I have been re-enlightened with the vision of what the Church should be and, in return, can bring it back to my parish. (The youth from my parish are now making prayer ropes and cookies to help with an upcoming outreach in my hometown! Even some OCFers offered to help!)
Don’t let anyone look down on you because you are young, but set an example for the believers in speech, in conduct, in love, in faith and in purity. –1 Tim 4:12
It has sustained my confidence in the spiritual health of the Church.
Being exposed to so few Orthodox youth my age, I was convinced that the Church was going to die out, and I was pretty depressed about it, rightfully so. Seeing so many youth my age for the first time at the Southeast WorkDaze Retreat made my heart swell up with so much joy! I can’t even put it into words. I remember some of the first encounters I had and, looking back, I realize they are now some of my absolute closest friends. God will never let His Church be shaken!
Truly he is my rock and my salvation; he is my fortress, I will never be shaken. –Psalm 62:2
It has made me bolder about sharing my faith.
I know I was one of two Orthodox on my college campus. Dang. Talk about rough. However, OCF gave me a huge platform to talk about my faith, invite friends, and share what I had been learning with those I knew at school. So, even though my campus never had an official OCF, the ministry was still impacting my campus! I am so thankful for all of the encouragement my OCF friends have given me. It helps not feeling like an island when you are surrounded by thousands of people. I could always point to OCF and say, “Look! I’m not crazy! Other people believe this too! They even know how to Greek and Arabic dance!”
Therefore, since we have such a hope, we are very bold. –2 Cor 3:12
It makes the Church accessible and assists in the great commission.
OCF enables us as college students to make an incredible impact for the Gospel of Christ on our campuses and in the world! (Yes, the world. Think about it. Most campuses have international students. Don’t they?) Think… College students are often solidifying their beliefs during this time of their life. We may be the only Bible they ever read! Thus, I urge you, live a life worthy of the calling of Christ and invite others to partake in the beauty of the Kingdom! It doesn’t matter if your classmate looks at you funny for inviting them to a small get-together, a meeting, or a retreat. Many are walking around waiting for someone to invite them in and accept them. Be of good courage! Christ is faithful.
God is faithful, by whom you were called unto the fellowship of his Son Jesus Christ our Lord. –1 Cor. 1:9
It has shown me how to live in one accord.
I LOVE praying with everyone. Besides praying in community, we live life together. We celebrate weddings and namesdays, weep with those who weep, and overall lift one another up with prayer and encouragement. I love getting to do phone call Bible studies or hearing a simple, “Hey, can you help me stay awake while driving?” phone call. We sometimes even do mini road trips to volunteer at festivals or attend in-state or out-of-state retreats and families open their homes graciously.
Therefore if you have any encouragement from being united with Christ, if any comfort from his love, if any common sharing in the Spirit, if any tenderness and compassion,then make my joy complete by being like-minded, having the same love, being one in spirit and of one mind. –Phil 2:1-2
Final question: Is it worth taking time to cram in the projects to go on the next OCF retreat?
But you, dear friends, by building yourselves up in your most holy faith and praying in the Holy Spirit keep yourselves in God’s love as you wait for the mercy of our Lord Jesus Christ to bring you to eternal life. –Jude 1:20-21
Glory to God!
Nicole Homyk (Jackie), 22, is a recent Winthrop University graduate as of May 2016 with degrees in Special Education and Elementary Education. She is currently living in a retirement community by the South Carolina coast and will gladly host visitors! In her spare time, you may find her paddle boarding, speaking with international strangers, applying to graduate schools/missions opportunities, or babysitting for families that might have too many children.
We in the Orthodox Church are blessed to be surrounded by music during our worship. It is a real shame, in my opinion, that a number of our Western brethren ignore music as an essential part of worship. My violin professor once told me, “We as musicians have a direct line of communication to God, and so many churches ignore it!” We as Orthodox utilize this line to God so often that sometimes we take it for granted. We take it for granted that each of our different jurisdictions has its own unique music that they use to sing praises to the Holy Trinity. Each different style of Liturgical chant expresses the culture of the people who sing it, but the words, the prayer, across each jurisdiction is the same. The style of chant used in my diocese, the American Carpatho-Russian Orthodox Diocese (ACROD), is called prostopinije. Prostopinije is a Slavonic word which simply means “plain chant.”
Source: WikiMedia Commons
The plain chant is sung today not only in the ACROD, but also in many of the Byzantine Catholic Churches in the United States. This is because Byzantine Catholic Christians and Carpatho-Russian Orthodox Christians come from the same area of Europe, the southern slopes of the Carpathian Mountains in Central Europe. For all intents and purposes, both the Byzantine Catholics, who are also known as Greek Catholics, and the Orthodox serve exactly the same way. The only difference is that instead of commemorating an Orthodox Patriarch during services, Byzantine Catholics commemorate the Pope of Rome. The history of the people is extremely fascinating, but you could spend pages and pages discussing it. The important thing to know for our purposes is that both the Orthodox and Byzantine Catholic churches from the Carpathian area sing prostopinije.
The oldest layers of the prostopinije have their roots in the Byzantine Chant which was brought to them by evangelizers from the Byzantine Empire. The people fell in love with this new religion and the chant that came with it. In the hands, or rather mouths, of the Slavic people, Byzantine Chant eventually evolved into the Znamenny Chant around the 11th Century. The Znamenny Chant then split into two main branches–the Northern branch of Moscow and the Southern branch of Kiev. It was the Southern branch of the Znamenny Chant that the Carpatho-Russian people used in their worship. After centuries of a number of influences, most notably folk music, the present day prostopinije took shape.
Source: WikiMedia Commons
The Znamenny Chant and the early chant of the Carpatho-Russians prior to the 17th Century used a type of notation known as neumatic notation. It is similar in style to the Byzantine notation in that it does not use the five-lined staff that is used in modern Western music. The Carpatho-Russians abandoned neumatic notation completely by the 17th Century in favor of Kievan square notation. This notation looked very much like modern music notation; it was on a five-lined staff and it had distinct note shapes. The major differences were that the notes are square shaped and the rhythmic values of the notes are different. The prostopinije was not written in modern notation until 1906 when a Byzantine Catholic priest by the name of John Boksaj compiled an anthology of the plain chant. Fr. Boksaj transcribed the melodies as they were sung by Joseph Malinich, the cantor of the Cathedral Church in Uzhorod, Ukraine. The book that was published was called Tserkovnoje Prostopinije, the Plain Chant of the Church. It was a groundbreaking work which brought this chant, which has its roots in the ancient Byzantine Chant, into the modern era.
The Carpatho-Russian plain chant is sung by the entire congregation. While it is led by a cantor, or sometimes a small number of cantors, the entire congregation sings. Congregational singing allows the involvement of every person in the worship. It is really an incredible thing to experience hundreds of people singing and praying together; each voice being heard as an individual and yet those voices combining as one prayer to God. The prostopinije, like its Byzantine predecessor, has eight tones. It follows the Octoechos cycle like the majority of other Orthodox Chants. It is written as monophonic music, music with a single melodic line, but in liturgical practice, people sing natural and unwritten harmonies which only add to its beauty and magnificence.
Personally, I have been singing the prostopinije for as long as I can remember. I started cantoring, as most other cantors, simply by singing the music over and over and over again. Singing the plain chant, not just as a cantor, gave me something to do during the services. Singing allowed me to participate in the work of worship in a way that I would not have been able to otherwise. It was the congregational nature of the plain chant which helped me grow in my faith and in my knowledge of the Church and her theology, because the hymns are nothing more than expositions on the Faith. Each Orthodox jurisdiction in America has its own beautiful chant, its own unique line to God. The line that the Carpatho-Russians use is prostopinije, a chant with echoes of the rustic Carpathian villages and the haunting melodies of Constantinople.
If you would like to listen to the prostopinije, please visit: http://www.acrod.org/multimedia/audio/liturgicalmusic/
Fr. Nicholas grew up in Holy Trinity Orthodox Church in Danbury, CT where he graduated with his BS in Music Education from Western Connecticut State University. He recently completed his studies at Christ the Saviour Seminary in Johnstown, PA where he lives with his wife, Pani Stacey, and son, Cyril. He is a priest of the American Carpatho-Russian Orthodox Diocese.
Learn to chant, so that you may experience the sweetness of the work, for those who chant are filled with the Holy Spirit. – St. John Chrysostom
The history of the Greek Orthodox Church can be described as a history of prayer through song. Following the ancient Greek philosophers, the Fathers of the Church recognized the profound impact music has on souls and adopted it as a tool of instruction and edification. The music of the Church came to be known as the Psaltic Art and later as Byzantine music. The latter term is indicative of the paramount significance of Byzantium-Constantinople, the capital of the Eastern Roman Empire, in the genesis, growth, and development of this tradition.
Technical Aspects of Byzantine Music
Byzantine music is a strictly vocal, monophonic, a cappella tradition. In its fullest expression, it is performed antiphonally by two choirs standing at opposite sides of the solea. Each choir is comprised of a director (called Protopsaltis and Lampadarios for the right and left choirs respectively), a number of melodists who chant in unison, a number of isokratae who hold the ison, i.e. the fundamental note in a given melodic context, one or more soloists, a canonarch who intones the verses of the hymns, and a reader who recites or intones biblical pericopes and certain liturgical texts.
Holy Cross St. Romanos the Melodist Byzantine Choir chanting at St. Spyridon Cathedral, Worcester, MA
The musical settings are composed in the four authentic and four plagal Byzantine modes, each of which has its own scale, tonic, structural notes, melodic contour, range, melodic formulae, etc. These characteristics lend each mode a particular feeling or expression. For example, the first mode is associated with joy in Christ’s Resurrection, the second mode with mild sorrow as well as fervent prayer, etc.
History of the Psaltic Art
St. Ioannis Koukouzelis (c. 1270 – c. 1340)
The history of the Psaltic Art can be traced through the elaborate and majestic ceremonies in Hagia Sophia and other cathedrals and monasteries of the Eastern Roman Empire to the simple, unadorned hymns of the early Church. Initially, hymns were composed along with their own music, but after the emergence of Byzantine musical notation in the 10th century, composers started setting pre-existent texts to new music. Out of the approximately 1,000 known composers, two figures stand out for their remarkable proliferation and overall contribution to the development of psaltic compositional technique: St. Ioannis Papadopoulos Koukouzelis (13th-14th c.) and Petros the Peloponnesian (18th c.).
Becoming a Cantor
To become a cantor, one needs to study Byzantine notation, which is made up of neumes and other signs that are primarily derived from the Greek letters and diacritics. Being a cantor also presupposes intimate familiarity with the contents and usage of liturgical books and service rubrics. Holy Cross Greek Orthodox School of Theology offers a comprehensive training program that culminates in the awarding of a Certificate in Byzantine Music to students who have developed a mastery of the art. Additionally, formal instruction is offered at St. Vladimir’s Orthodox Theological Seminary, in schools of Byzantine music at several Metropolises of the Greek Orthodox Archdiocese of America, and in numerous parishes throughout the United States.
Setting of Pasapnoarion in the plagal first mode by Nicholas Roumas
The Liturgical Function of Chanting
While it is certainly meant to provide aesthetic pleasure to the listeners, the primary function of chanting is to make manifest the grace that resides in the sacred hymnology. Rather than being an art for the sake of art, Byzantine music is the ‘liturgical garment’ with which the poetic text of a hymn is vested. This liturgical aspect of music has a threefold purpose: first, to penetrate the soul of the faithful in a way that mere speech can’t and, by extension, to make the doctrines of the Church easier to instill in the hearts of the people; second, to expand and transform the words from means of exchange of information between humans to vehicles of communication between God and man; and third, to facilitate the sanctification of the praying community. According to Elder Timotheos Tzanis of Crete (1928-1991),
The cantor who chants with the grace of God is captured by the Holy Spirit, he does not live in this world, he ascends to the heavens! And he imparts this grace to the entire congregation! If only we had eyes to see the rays of light that come out of the cantor’s mouth and fall on the heads of the faithful!
Dr. Grammenos Karanos is Assistant Professor of Byzantine Liturgical Music at Holy Cross Greek Orthodox School of Theology in Brookline, MA and Director of the St. John of Damascus School of Byzantine Music of the Greek Orthodox Metropolis of Boston.
How can music improve our worship?
One of the most wonderful movies about Orthodox prayer is The Mysteries of the Jesus Prayer, a documentary made by Fr. John McGuckin and Dr. Norris J. Chumley. It depicts the journey of two men who, following an ancient example of a monk, go from the Egyptian desert and Mount Sinai, to Greece, Romania, Ukraine, and Russia in search of people who still practice this prayer. They look for people who pray the Jesus prayer and struggle to converse inwardly with God. In each case the people following this mystical tradition seek solitude and are later found in the wilderness – the wilderness of desert, the watery wilderness, the wilderness of the woods and the wilderness of the frosty lands. The beautiful thing is the Jesus Prayer shapes their mystical dialogue and bears the signs of the wilderness where it occurs.
The reason I think this movie is relevant when talking about music and worship is that it offers a good analogy for the great variety of music that may be encountered in Orthodox worship–Arabic, Greek, Romanian, Georgian, Russian chant, etc. The chanting tradition in divine worship is shaped by its geographical context just as much as the musical context where it occurs–just like the Jesus Prayer. The desert, the waters, the woods, and the frost put a charming seal on chanting. What sounds good to the Greek ear will sound exotic to the Russian as will the Arabic Byzantine Chant to the Romanian, for example. What binds all these traditions together is the unity of faith, the shared dogmas, history and belief in the Savior Jesus Christ.
These various chanting traditions originated in synagogal singing and developed simultaneously in connection with different centers like Constantinople, Antioch, Jerusalem, etc. When “imitating” the mother church became too difficult new chanting styles emerged most of the time taking the shape of the local musical traditions.
Fr. Teodor leads the children of St. Herman’s Orthodox School in chanting at a hierarchical liturgy at Holy Resurrection Orthodox Church in Allston, MA
Romanian chant is a good example in this regard. Historically close to the Byzantine Empire and having great relationship with Constantinople, the Romanian chant followed the tradition of Byzantium and even after it was conquered by the Ottoman Turks took pride in continuing its legacy. Well known church choirs in Romania still try to emulate it to this day. In the western part of the country however, in the territory that was under the Austro-Hungarian occupation, the Orthodox Church suffered acerbic persecution, and the people were cut off from their brothers in the principalities of Moldova and Walachia who continued to worship using Byzantine chant. In order to preserve their ancient faith and traditions the Romanians living in Transylvania used the local musical tradition in divine worship, resembling more and more folk music rather than Byzantine chanting.
The significance of music in worship is immense. St. Basil the Great considers music to be a vehicle of dogma, comparing it to the honey used by physicians to sweeten medicine that otherwise would be hard to swallow. Music draws people together in worship and can channel different feelings and emotions delivering them prayerfully to Christ. It can also help you retain your spiritual identity as we saw it helped the Transylvanians.
Worship is the highest destination that music, as a vehicle, can reach. Silence and stillness are the opportunity to rejoice in God’s response. If a monk can silently pray in a cave on mount Sinai, you can loudly worship with psalms in a city church. This dialogue with God is vital, and it is just as important that we don’t allow our prayer ropes to stay idle in the urban “wilderness” as it is for Russian monk to work on his salvation while living on permafrost.
Fr. Teodor Anastasoaie teaches at St. Herman of Alaska Christian School in Allston, MA serves at Holy Resurrection Orthodox Church which is part of the Bulgarian Diocese of USA, Canada and Australia and is passionate about Byzantine chant. He leads the Byzantine choir of the parish and is convinced that the best way to learn Byzantine chant is through increased participation in Church services.
Starting a rule of prayer can be quite intimidating–and keeping one quite discouraging. It helps when we understand that a rule of prayer (in Greek, κανόνας προσευχής) does not mean ‘do this or else’ or ‘follow this rule so you don’t get punished’. Κανόνας here means a measurement, more like a ruler than a rule. So a rule of prayer is a goal that we strive for each day which we believe, with the guidance of our spiritual father, is actually do-able. We are creatures of habit. Whether we are conscious of it or not we are continually developing either good or bad habits. Developing a habit of daily personal prayer is the best way to counteract the three giants (forgetfulness, laziness, and ignorance) which continuously seek to overcome us. Conversely, we can think of our prayer rule as our ‘tithe’ each day which we offer to the Lord so that He will bless the remainder of it. If even Jesus needed to go off alone and pray to His Father at set intervals, how much more do we need to do this as well?
When should we pray?
This is something particular to each person and their daily schedule, however, the beginning and end of each day seem to work best. The Jews would bring ‘the first fruits’ of the harvest as an offering to the temple so that the Lord would then bless the remainder of their harvest. Similarly, we have the example of those in monastic life who arise at the very early hours of the new day to be alone with God, even before gathering together for common prayer. By praying when we first wake up (and by making ourselves go to bed at a reasonable hour so that we will get enough rest!) we prioritize our relationship with God over any other relationship or activity. Before the cares of each day rush in we turn to the Lord and surrender it into His capable hands. At the close of each day we can thank Him for all that has come about by His Divine Providence that day; ask His forgiveness for the specific ways in which we strayed from His Holy Will for us, and raise up before Him our concerns and wishes for the morrow.
A spiritual father on the Holy Mountain once told a pilgrim, “If you pray ( specifically the Jesus Prayer) for one hour a day, in six months your life will be completely transformed.” Can we each find an hour a day to give the Lord? “I don’t have another hour in my day,” you respond. Let’s look at it this way. The saintly bishop Gerasimos from Holy Cross in Brookline once stated simply, “We can’t give to others what we haven’t first received from God.” In other words, we really can’t afford not to pray either if we want the Lord to bless our interactions throughout each day with others. St. John of Kronstadt even wrote in My Life In Christ that a half an hour of sincere prayer at night is worth three hours of sleep! Still not convinced? Try this. Keep a detailed log of what you do each day for one week. Isn’t quality face-time with God more essential than all those hours of social mediating?
Photo from Wikimedia Commons
Okay, how does this work?
The Lord taught us, “But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly.” The Fathers of the Church tell us that what is most essential is that our prayer is sincere and from the heart. This doesn’t mean that we do not use prayers that others have written. It simply means that we need to focus our efforts on being real with God. Prayer starts with the lips, moves to the mind, and then moves on to the heart. When our minds wander (which they do continuously) we gently but firmly bring our attention back to the actual words we are praying. St. John of Kronstadt said for beginners that we should listen for a corresponding “echo” of understanding with each line of a prayer. At some point, when God wills, the prayer of the mind descends into the heart and we are more consciously aware of God’s presence and that He is communicating to us through each word. Then prayers become prayer.
What prayers should we be using?
Most good prayer rules have a combination of five sources: the prayers of the Church, the Psalter, Holy Scripture, noetic (single thought) prayer, and intercessory prayer. We use the prayers of the Church (which are mostly taken from the Divine services) since we are never praying in isolation from the Church even when we are all alone. These prayers, written by saints of the Church whose experience of God is more intimate than our own, act as signposts to safely guide us to approach the fearful throne of God with the right attitude. The psalms are the prayer book of the early Church and express every disposition of man in relation to God. By reading Holy Scripture, we open up our minds and hearts so the Lord can speak directly to us through the sacred texts. We also read the writings of the Holy Fathers which are all simply insightful and pastoral commentary on Holy Scripture. Noetic or contemplative prayer is the most powerful moment in our rule fulfilling the command to, “Be still and know that I am God.” Having acquired a boldness before God we end our pray rule by raising others up in prayer as their intercessors while asking the intercessions of the saints on our behalf.
Photo from Wikimedia Commons
What is our goal?
Our goal is to be vanquished by God’s love in prayer. Our goal is to remember to not just say our prayers to get them out of the way but to allow ourselves through prayer to be reacquainted with our Maker and Savior each day and His immeasurable love for each of us. It is to receive our spiritual hug for the day in the Holy Spirit. We know our prayer rule is working when we don’t want to stop praying; when we feel the peace that comes from having handed our list of things that need to be accomplished that day over to Him. Our goal is to come to the transformative realization that even the thought to pray each day is already the awakening of our soul to the mystical presence of the Lord for He is the one who initiates prayer with us by giving us each day the thought to say our prayers. In the words of St. Gregory of Nyssa, “God is prayer,” because through prayer He takes up His abode in our hearts and rules as our King and our Lord. Come Lord Jesus!
A parish priest for twenty-two years, Fr. Theodore Petrides has served Holy Cross Greek Orthodox Church in Stroudsburg, PA. for the past nineteen. He and Pres. Cristen have six children and two grandchildren (so far). He regularly travels in America as well as Greece (especially the Holy Mountain), Cyprus, and the Holy Land as a pilgrim, guide, and speaker. He has also taken six work groups to Project Mexico since 1999. He is very enthused about the staff and leadership board of OCF!
Today we present the third and last of three installments by Dr. Albert Rossi answering student’s questions on dating, marriage, and relationships. Click here to read his first installment, Why Do We Date? and Click here to read his second installment, Why Do We Abstain?
Let’s begin where we began two blogs ago. Christ is everything. The Cross is a difficult privilege. That’s for starters. I will also begin by asking you to listen to my wife singing a haunting song, Today, that is about human lovers and that we can hear as the relationship between Christ and ourselves. He is our most intimate relationship.
So, for this blog let’s reflect a bit on adult relationships. You are adults.
Here’s the bottom line question. Is it wrong to date people who aren’t Orthodox? Perhaps it’s not a matter of right or wrong. Perhaps it is not a matter of good or bad. Perhaps it is a matter of smart or not-so-smart. Dating is a process of finding a mate to marry. Well, marriage has many beautiful intersections, negotiations, and complications. For example, in-laws and finances and where we will live and sexual activity and social life, etc. It probably isn’t smart to factor in a difference of religion if it can be avoided. The real issue is children and how they will be raised. If there is a difference of religion from the get-go, children won’t come along for awhile and then it will be too late to understand what kinds of obstacles must be overcome for each partner to be fully satisfied with how the children are taught religion. As you can infer, I strongly suggest that you do your very best to limit your dating to Orthodox partners, in OCF or your home parish or someone you may meet on Real Break or wherever.
By the way, one basic question in dating is to ask yourself the question, “What kind of parent will this person make for our children?” And, please be careful that at the dating level, we typically see other persons in the very best light. When a couple gets serious, there is a natural tendency to project into the future about how the mate will be. When a couple is serious or engaged, they are rather delusional about the other. That’s OK. But, the tendency is to expect the good qualities in the partner to become better and the bad qualities to become less. Such is not the case. The good qualities in a serious relationship do enlarge as time goes on. But, so do the bad qualities. The bad qualities enlarge just as the good qualities do.
Beyond dating, we all have many different kinds of adult relationships: parents, roommate, acquaintances, classmates, adult relatives, etc. Is there any kind of guideline for this kaleidoscope of life?
“View of a kaleidoscope” – photo taken by H. Pellikka taken from WikiMedia Commons
To the extent that we can, we need to seek out relationships that give us strength and hope. We need to take initiatives to try to cultivate relationships that are a healing presence for us, and for whom we are a healing presence. Obviously, this isn’t easy. And, to the extent that we can, and is appropriate, we don’t need to spend undue time, if any, with those persons who take us down.
As guidelines, we need to be as authentic and as honest as we possibly can with all our relationships. The mask we wear, the persona, can block meaningful exchange of energy between others and us. We gain vitality from meaningful relationships.
We are all imperfect and we are all enough, in God’s eyes. Yes, we are sinners but we are much more than that. We are His Beloved. He loves us as His children. Perfectionism in relationships can tarnish the quality of the relationship. Sometimes it helps to talk about our tendency towards perfectionism. Not all who read this blog have perfectionist tendencies, but I venture to say that most, most of you do. It goes with the territory of being human.
I did a podcast on Ancient Faith Radio entitled, “A Message for Youth on Sex.” The podcast goes about 45 minutes and is an expanded version of these blog posts. You can access that podcast by clicking here.
I’ll end where I began. Christ is everything. We can’t say that often enough. And, yes, the Cross is a difficult privilege. You heard my wife sing Today. We navigate all our relationships as best we can by staying in the Present Moment, by centering ourselves in stillness.
Dr. Rossi teaches courses in pastoral theology at Saint Vladimir’s Orthodox Theological Seminary. He has written numerous articles on psychology and religion and published a book through Ancient Faith Publications entitled, Becoming a Healing Presence. He is a licensed clinical psychologist in the state of New York. Dr. Rossi has a brief, bi–weekly podcast on Ancient Faith Radio titled Becoming a Healing Presence.
Today we present the second of three installments by Dr. Albert Rossi answering student’s questions on dating, marriage, and relationships. Click here to read his first installment, Why Do We Date?
For dating Orthodox college students, this is probably the central question, “Why do we abstain from sexual activity until marriage?” Many non-Orthodox college students don’t seem to abstain. Why should I?
To begin at the beginning, God invented sex for His good reasons. So sex is sacred, good. God knows what He is doing. He made human beings as male and female with a gravitational sexual desire for each other. But it is also true that sex only fits into human life within the context of real human life. We wouldn’t consider sex without some consideration of affection and love. Sex includes warmth, respect and mutual satisfaction. Basically, sex only fits into a context of commitment.
My wife and I, married for 19 years with two children, did what married people do. We made love, that is, we had sex. When we finished making love my wife would often say, “Al, let’s have a cup of tea.” I would say, “OK.” We got up, put on bathrobes, went downstairs and sat at the dining room table. I made the tea. The overhead Tiffany lamp, which I had made, was dimmed low. The time was 11:15 PM, the outside street was quiet and the two children upstairs were asleep. Those 15 minutes of tea-drinking were among the most precious times in my marriage.
I knew two things for certain. I knew, existentially, that I was loved. How did I know? I knew because of what that woman did upstairs with me. She gave herself totally to me. I also knew that I could love. All I had to do was look at her face. She was a happy camper. That’s all there is to life, to love and be loved because God is love.
So, I had it all during that “cup of tea.” I didn’t say, “I love you so much that if you get metastasized bone cancer and need me to cook a macrobiotic diet for you, and go to the oncologist with and for you, and serve your every need, I will do that for you.” I didn’t say it, but that’s what happened. She would have done the same for me. That’s why I define sex as a “cup of tea.”
Sexual activity needs a context, the context of a committed Christian marriage, an eternal agreement that I will be with you forever. Then, sexual activity has purpose and meaning. Without the lifetime-committed context, sexual activity is vapid, empty, and meaningless, although at the time it may be “fun.” Sex outside a lifelong committed marriage leads to jealousy, anger, and eventually hatred. Expectations are dashed.
Why do we abstain? The strongest answer is the truth expressed in music. I ask you to relax and listen to my wife singing The First Time.
The first time is the reason we abstain. We abstain so that the first time is with our lifetime partner, someone we can deeply cherish and who deeply cherishes us. We can’t have it both ways. We can’t be sexually active before marriage and experience the mystery of the act of making love fully. And, we can’t be cherished if we have given away our purity before marriage. Of course, we Orthodox believe in “second virginity” called repentance. But, the repentance path is much more difficult. So, please listen with your heart to my wife’s beautiful singing of The First Time.
Retaining one’s purity is not about not. Retaining one’s purity is a matter of getting an interior landscape that is as pure as can be on this planet. The Beatitudes say, “Blessed are the pure of heart for they shall see God.” They shall see God here and now, not only in heaven. The pure in heart can see God in the mirror because they know they are doing they are doing their best to preserve their inner fragrance, their inner innocence, their inner sweetness, for Christ and for the life He wants us to have, and for the life of the future children may have.
Dr. Rossi teaches courses in pastoral theology at Saint Vladimir’s Orthodox Theological Seminary. He has written numerous articles on psychology and religion and published a book through Ancient Faith Publications entitled, Becoming a Healing Presence. He is a licensed clinical psychologist in the state of New York. Dr. Rossi has a brief, bi–weekly podcast on Ancient Faith Radio titled Becoming a Healing Presence.
Today we present the first of three installments by Dr. Albert Rossi answering student’s questions on dating, marriage, and relationships.
I need to start where I always start, by saying the fundamental Orthodox truth, Christ is everything.
We put everything in the context of Christ. One time a married woman said that, when she was dating, she was looking for someone who loved Christ more than her. She said she found someone and now is very happily married. I would submit her approach to dating as an approach that works. I would also say that your job is to become a person whom someone else can find, someone who loves Christ more than the potential mate. Of course, that’s hard. But, aren’t good things usually hard to go after and find?
So, why do we date? We date because Christ made us that way, to grow-up into Him, to have the peace and the joy and the happiness that we all want. We date because we want to find someone to love, cherish and give our soul and body to. We date because we want to find someone who wants the same thing. We date because we are looking for love, exclusiveness, and commitment.
We date because it is a God-given adventure, an exhilarating and sometimes terrifying risk into the unknown.
We date because we are made that way, to be vulnerable and stretched.
The purpose of dating is to look ahead to marriage, to find a person who will love our children and us in a Christ-like manner. I would now ask you to pause and listen to my wife singing The Wedding Song.
That is what dating is all about. All the good that I have in my life came through my wife. She is dead for 23 years but more alive to me than ever. We are eternally married. I am a convert to Orthodoxy through her. Our children are a gift from her. My doctorate in psychology came as a result of her suggestion. My friendships, beginning with a long friendship with Father Hopko, came through Orthodoxy and my wife’s influence. She is the healing presence in my life. Marriage extends beyond our lifetime. Marriage is eternal.
We date to look for a mate, a lifetime person to walk through life with. Interestingly, when asked what college students want most in a potential mate, 85% of all those interviewed, males and females, say they are looking for a “soul-mate.” Yes, soul-mate describes what the search means for most red-blooded American college students today. Well, I hope I don’t burst any bubbles by suggesting that I don’t agree with the idea of “soul-mate.” Soul-mate is, for me, fundamentally a narcissistic term, making myself the arbiter of how I want you to be.
When we are dating we are scoping around for someone who fits our notion of soul-mate. When we reduce the field to three or four potential soul-mates in our mind, we date to find out which one truly fits our idea and definition of someone for us. A search for a soul-mate approach allows us to define our partner. We decide if you fit into our life, our way. UGH. The problem is that no matter how perfect a soul-mate the person might seem to be, if we marry we will find out that this person has serious flaws we didn’t anticipate before marriage. She or he didn’t show us these characteristics when we were scoping for a soul-mate. We are all fallen sinners, children of Adam and Eve. So, there is no near perfect soul-mate for us to choose. Our culture has a 51% divorce rate that I think is founded on this self-centered version of marriage.
Christ will provide the perfect person for us to marry. We need to pray and stay open to His guidance and grace. The word I use as a substitute for soul-mate is sandpaper. Our marital partner is our sandpaper who will smooth our rough edges by making us more loving, more in the likeness of Christ. We only need to pray and stay open to the Lord’s guidance.
Dr. Rossi teaches courses in pastoral theology at Saint Vladimir’s Orthodox Theological Seminary. He has written numerous articles on psychology and religion and published a book through Ancient Faith Publications entitled, Becoming a Healing Presence. He is a licensed clinical psychologist in the state of New York. Dr. Rossi has a brief, bi–weekly podcast on Ancient Faith Radio titled Becoming a Healing Presence.
Black-and-white OCF logos are flooding my Facebook newsfeed. It’s official – Orthodox Awareness Month 2015 is in full swing.
Surely we’ve all made the effort to share an enlightening quote from our favorite saint, to post a photo from our past Real Break trip, or to invite our Facebook friends to listen to an Ancient Faith Radio podcast they would rather listen to than study. There is no doubt in my mind that this will be one of the biggest, furthest-reaching Orthodox Awareness Months ever, and I congratulate you all for taking the time to plant these seeds for others to see.
But now that we have all changed our profile pictures I’m left questioning,
What is Orthodox Awareness Month?
It seems like a silly question, right? But what are we called to do in order to fully embrace OAM as college students? As student leaders? As witnesses of Christ in the modern world?
I also find myself asking, have I done anything this month to embrace OAM in my prayer life? In service to others?
Or, generally, have I done anything more than change my profile picture?
As we are reaching the half-way point of OAM, these are important questions to ask. But even more important is how we choose to answer them on our college campuses.
It is only appropriate that the theme for OCF this year is Modern Martyrs: Witnesses of the Word. The phrase Modern Martyr isn’t one we hear often, but when we break it down it offers us a unique viewpoint from which we can approach living our lives for Christ.
When we think of the first martyrs, we think of the Roman Empire before the legalization of Christianity, and call to mind those blessed saints who refused to deny Christ by worshiping pagan idols. These martyrs bore witness to Christ in a society that would not accept Him.
Following the legalization of Christianity, martyrdom transformed. Monasticism became a new type of martyrdom, and the great Desert Fathers became a model for ending a worldly life for a life of prayer and fasting. These martyrs bore witness to Christ by fleeing the world.
Thus martyrdom, or the way we bear witness to Christ, has changed and evolved to fit its landscape over the centuries. Societies, peoples, ideologies, and governments have all changed, and so too have Christ’s saints changed with it. Christians became martyrs during WWII, under communism, during the Crusades, and more.
In so many ways, these martyrs “changed their profile pictures” – or more accurately, through their actions they changed the image of how the world saw them. They weren’t seen in pride, in vanity, or as slaves to their passions, but rather the profile picture they showed to the world was the image of Christ.
Which brings us to ask, what does martyrdom look like today?
Are we comfortable crossing ourselves before we eat in the dining hall? Are we prepared to be labeled as haters and bigots when we stand behind the Orthodox Church’s teachings on marriage and abortion? Would we be ready, as were the students whose lives were taken in Oregon, to declare Christ’s name in the face of a gun?
All of these situations, and more, are actual scenarios in which we may find the opportunity to change our profile picture for Christ. Thus, embracing Orthodox Awareness Month becomes more than just changing our profile pictures on social media; it challenges us to prepare ourselves to become perfect images of Christ.
By keeping this in mind and following the model of the martyrs and the saints before us, we will surely humble ourselves to others and bear witness to Christ in our modern world.
About the Author
Andrew Abboud graduated from the University of Pittsburgh with degrees in Biological Sciences and Religious Studies. He is continuing his education as a medical student at the University of Pittsburgh. Andrew was the Chairman of the 2014-2015 OCF Student Leadership Board, and he loves taking any chance he gets to stay involved with the ministry which afforded him so much.