Orthodox Church

Benjamin Peck: Speak My Name


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Benjamin Peck

I am always encouraged whenever I read or hear young people who are serious about Christ. Below is a sermon written by Benjamin Peck, a freshman at Holy Cross College that he gave at the Festival of Young Preachers conference sponsored by the Academy of Preachers in January, 2012. (Learn more about the festival here.)

Ben is 21 years old but you can see by his sermon he thinks deeply and seriously about the needful things. He is aware that following Christ carries a cost and requires soberness and courage. He knows that the Christian life requires interior transformation, a putting away of sin, and boldness and resolve in the face of opposition and even danger. This kind of clarity doesn’t come without concrete encounter with the Risen Christ.

As I said, this is very encouraging. Good work Ben.

By Benjamin Peck

Oh Heavenly King, the comforter, the spirit of Truth, who art everywhere and fillest all things. Treasury of blessings, and giver of life; come and abide in us, cleanse us of every impurity and save our souls, oh Good One. Glory to God in the Highest, and on Earth, peace, goodwill towards men. Oh Lord, open Thou my lips that my mouth may show forth Thy praise.

In the name of the Father, and of the Son, and of the Holy Spirit, amen. Glory to Jesus Christ.

My brothers, my sisters… my fellow sinners. It is important to note just that; we are all sinners. Sinners among brothers and as such we are called to do but one thing to one another; forgive. The Lord God said “If you do not forgive men their sins, your Father will not forgive your sins,” in Matthew 6:15. To forgive is an act of love, a loving act of forgiveness is an act of meekness, and as we know from the Sermon on the Mount to be meek is to inherit the Earth. But what do we really know about being meek?  To be meek is to not respond harshly, in anger, agitation, irritant or even in sarcasm to those around us. It is to be utterly calm, peaceful; loving to one another. I tell you now when I was in High School I made the conscious effort that I was going to go an entire day of being meek, I wanted to try it and see if I could achieve such love. Do you know happened? Not even three hours into that day, and I failed out of habit. Habit struck me down and caused me to respond harshly and sarcastically to someone I barely even knew. Isn’t that sad? So sad is it our society has so much habit on not loving. I couldn’t even make it three hours being loving and calm, let alone an entire day.

Love and forgiveness are two of the hardest things we will ever accomplish and be called to do as men and women of God. I find this humorous because when our friends struggle offenses made against them, we say to them “is it really so hard to forgive and forget?” And that’s a really stupid question, we know darn well how hard it is to move on and forgive, because it is so much easier and justifiable to our society to stew in our hatred, boil our rage and let our grudges bubble and brew. The other amusing thing is when we say to one another “loving is easy! It’s not so hard to love,” which is also not true. Love is patient, love is sometimes kind, but it sure as heck isn’t easy! It’s easy to love those who love you back; your mother, father, brother, sister, dog, cat, goldfish, turtle they all return the love you give them. But Christ said in Matthew 5:43-47 ~ “You have heard that it was said, ‘Love your neighbor and hate your enemy. But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your own people, what are you doing more than others? Do not even pagans do that?” How often do we follow this command? How often do we truly love our enemies, do we even think about it?

Let me give you some examples, brethren; the terrorists from 9/11, we’re supposed to love and pray for them. If a man murders his wife, his children, his friend, your friend or my friend; we have to love, forgive and pray for him. That awkward relative nobody wants to admit they have, we have to love and pray for them. Do not mistake me, brothers and sisters we are not called to love them for what they’ve done, we are called to love them because, like us, they are children of God. You may or may not be fathers or mothers, and I certainly am not, but I know that when I am a father, despite what sins my child may commit, despite what atrocities they may do, even if I am the victim of their crimes I will still love them. They are my children; a father can’t not love his child, and just as I cannot unlove my children, God does not stop loving his children. Christ said “Forgive them, Father; they know not what they do.” And these fellow children who have fallen from God’s grace know not what they do.

God’s grace is given unto us freely, but our forgiveness, our penance is conditional. We are not saved the moment we believe, we do not get a meal ticket to Heaven. A few months ago I met a man who said “I am righteous, I have been baptised since I was nine and now I cannot sin.” I asked him if he meant that if he sins he’ll go to Hell, he responded “no I literally cannot sin. Nothing I do is sinful. I am saved, I am righteous.” I couldn’t help but laugh at such ignorance, such arrogance, such harmful pride. Righteousness is something we all strive, thirst and starve for, but it is not so easily attained. Believe me! I wish that when I was baptized at the age of three nothing I did since then was a sin. Lying to my parents about cleaning my room, fighting both physically and verbally with my brothers, and if you have siblings you know what I mean. Or, as an adolescent teenager, looking at someone in a way I knew I shouldn’t have been looking. It’d be nice if none of those, or anything else I’d done, wasn’t a sin; that’d just be swell. But the problem is it doesn’t work like that, I still sin when I don’t love.

Loving is difficult, it takes practice and perseverance to love everyone around us, especially our enemies. It is even harder nowadays, considering that the world hates us. The world wants us to go away, wants to ignore us, it wants to pretend we never existed in the first place, in fact it makes consistent efforts to ignore us and cover us up. On December 22nd a Ugandan Bishop had acid thrown on his face and poured down his back, just for preaching love and forgiveness. There was no news coverage, save a small news website. CNN didn’t touch it, Fox didn’t touch it, they ignored it, they tried to ignore us. December 25th, there were three bombings in Nigeria, on Catholic churches during their Christmas mass, for honor kills. No news coverage, no story. No care.

And yet we must find a way to forgive them for these atrocities, and so if nothing else baptism raises the bar for us and calls us to be that much stronger, do that much more in our daily lives and make our lives that much harder because we know the reward that awaits us in Heaven. I do not condone the actions of those terrorists but let me assure you every man, woman and child who died is sitting on a throne in Heaven at the foot of God because they died in prayer, and they died in faith. This is important to note, my friends, that when we get into the enemy’s head with our talk of love and compassion, when they know we’re right and the only response they can think of is to kill us off, we’ve won. This is our victory! The world doesn’t like being confronted, it doesn’t like it when we win. They don’t like it when we won’t go away.

St. Maximus the Confessor, when arguing with fellow Christians, would not stop preaching the Gospel, preaching the Orthodox Church, and beating them in theological discussions, they cut out his tongue and cut off his right hand. This way he could not longer write or speak the word of the Gospel. Thats good preaching! St. John the Baptist, they had enough! They were tired of hearing about the Messiah, about the Christ, about God so they cut off his head. Good preaching! My patron saint, St. Benjamin the Deacon, in 424 A.D. was martyred. They initially captured and tortured him for preaching the Gospel. They later released him saying “Don’t do that anymore!” So what did he do? He preached louder, he preached harder, he preached more until they captured him again, stuck barbed wire under his toenails and finger nails, and left him to bleed to death. I have a lot to live up to, and I certainly hope that is never my fate, but you know what? That is great preaching!

It gives me no pleasure to say this, brothers and sisters, but the day is coming, possibly even in our lifetimes, where Christianity is openly persecuted in America. Let me assure you, this is a victory, for the Lord our God says “Blessed are you when men shall revile and persecute you for my sake. Rejoice and be exceedingly glad; for great is your reward in Heaven!” And blessed will we be. On that day it will be our duty as Christians, as soldiers of God’s mercy, to stand with stalwart hearts and unflinching convictions even as the faithless come to hunt and attempt to remove us, but we must stand our ground.

So when the heretics come to make that list, brethren; speak my name.

Greek Church Protests Pre-Trial Detention of Abbot Ephraim


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Will the (autocephalous) Orthodox Church of Greece receive a scolding as well? (See: Εcumenical Patriarchate Denounces Russian Interference in the Ephraim Case.)

Source: RIA Novosti

Abbott Ephraim

The autocephalous Orthodox Church of Greece has called for the release of Abbot Efraim, the head of the Vatopedi Monastery in Mount Athos, who is currently under arrest on real estate fraud charges, the church’s Holy Synod said on Thursday.

“Our church respects rulings by justice and would not like to interfere in its responsibility sphere… Nevertheless, together with many believers, the church expresses sympathy of all its members to the embattled abbot, and… hopes the possibility of his release from custody will be reconsidered,” it said.

The Cypriot-born 56-year-old Abbot Efraim is accused of involvement in a criminal scheme under which the Greek government swapped cheap farmland for costly Athens real estate in favor of the Vatopedi Monastery. He says he is not guilty.

The head of the Church of Greece, Ieronymos II, Archbishop of Athens and All Greece, plans to visit Efraim in jail.

On December 29, the head of the Russian Orthodox Church, Patriarch Kirill of Moscow and All Russia, urged Greek President Karolos Papoulias to release Efraim, who was arrested on December 24.

In November, Efraim led a Vatopedi Monastery delegation that brought one of the main Christian relics, a belt of the Virgin Mary, to Russia for the first time in history.

The arrest of Efraim has sparked a diplomatic row between Moscow and Athens.

The Church of Greece is one of the fourteen autocephalous churches in the Orthodox Christian community. Mount Athos is within the jurisdiction of another autocephalous church in Greece, the Ecumenical Patriarchate of Constantinople.

The Ecumenical Patriarchate denounced the Russian Orthodox Church’s interference in the case.

A number of Greek legal experts have questioned whether the police actions on self-governed Mount Athos were legal. Athos is part of Greek territory. Its monks are Greek citizens, but a special warrant from the prosecutor’s office is required to arrest a person on Athos.

Engaged Monasticism


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Fr. Peter-Michael Preble

Source: Fr. Peter-Michael Preble blog | Fr. Peter-Michael Preble

In 369 AD St. Basil the great was a newly ordained priest ministering in and around the area of Constantinople. That year a drought hit followed by famine as the crops had all dried up. He delivered four homilies that have been complied in the book “On Social Justice” that spoke to the heart of how people act in these times of dire physical suffering. Many of the themes from these homilies are repeating themselves today as they have throughout history.

St. Basil had a vision of a new social order based upon simplicity of life and sharing rather than competition and private ownership. He had a vision for what would be called “the new city.”

Part of this new city would be an engaged monasticism, a monastic vision that was more urban than rural, a monasticism, which has at its very heart, service to the poor. He had a vision for what would be called the Basiliad, a complex of buildings where the poor and needy would come and find support and rest. Medical care would be provided by skilled physicians and food and clothing would be provided. But it was also to be a worship center with church services and a chapel. A place to truly live out the gospel message of “love of neighbor.”

The monks would practice the practical trades like carpentry and blacksmithing and the money generated from those trades would be used to support the work of the Basiliad. In his sermon, “In Time of Famine and Drought” (in: On Social Justice” title=”On Social Justice”>On Social Justice) he speaks of this new community not as a new kind of charitable institution but a place where a new set of relationships would be formed. A new social order that would both anticipate and participate in the creation of “a new heaven and a new earth where justice dwells.” St. Basil used his vision of the first church at Jerusalem as an example, “Let us zealously imitate the early Christian community, where everything was held in common – life, soul, concord, a common table, individual kinship – while unfeigned love constituted many bodies as one and joined by many souls into a single harmonious whole.”

Fast forward to the 20th century and we find the writings of St. Mother Maria of Paris. I don’t think there is a saint that has influenced my thoughts on monasticism more than she has. Mother Maria saw the need for monasticism in the Orthodox Church, and as I have often said the church is at her best when monasticism is present in the Church, but as we have had to adapt the church to the new world monasticism needs to be adapted to the new world. Mother Maria, and I for that matter, does not believe that traditional monasticism can work in America, well not all aspects of it anyway.

Mother Maria wrote an essay that she called “Toward a New Monasticism” it was written at a time where refugees had swarmed into Paris during the Second World War. She had a house that she called the “Open Door” where she ministered to the refugees mostly on her own. In this essay she has this to say about monasticism and her view of a new monasticism:

“…monasticism in general is needed, but it is needed mainly on the roads of life, in the very thick of it. Today there is only one monastery for a monk – the whole world. This he must inevitably understand very soon, and in this lies the force of his innovation. Here many must become innovators against their will. This is the meaning, the cause, and the justification of the new monasticism. The new here is not characterized mainly by its newness, but by its being inevitable. There is no need to seek in these statements for any non-recognition of the old form of monasticism on principle. But, needed as it is, it does not exhaust what the churchly word now has the right to expect from monasticism. It may be only a part… of contemporary monasticism.”

We have other examples of the “New Monasticism” the most notable is St. Herman of Alaska. St. Herman came to the new world to minister not only to the Russians in Alaska but also to the native population. He was a monastic and came with other monastics, but did not live what one thinks of as a traditional monastic life.

We also have examples of engaged monasticism in the Church in North American now. St. Tikhon in South Canaan, Pennsylvania runs a seminary and prepares men for service in the church, they are engaged in the process and what is needed is more of this type of work.

What I am suggesting is not radical but a return to a vision of monasticism put forth in the 4th century by St. Basil. My belief is this is the style of monasticism that is needed in North America, we need balance in monasticism and this is an area that is lacking.

V. Rev. Fr. Peter-Michael Preble is an Orthodox Priest in the Romanian Orthodox Archdiocese in the Americas. He is pastor of St. Michael Orthodox Christian Church in Southbridge, Massachusetts and host of the Podcast Shepherd of Souls. Fr. Peter is a Stavrofor Monk and Founder of the St. Columba of Iona Orthodox Monastery.

Εcumenical Patriarchate Denounces Russian Interference in the Ephraim Case


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Abbot Ephraim

The Vatopedi land deal (see: Beware of Greeks Bearing Bonds) has resulted in the arrest and detainment of the Abbot of the Monastery of Vatopaidi Ephraim. It has also exacerbated tensions between Constantinople and Moscow. Constantinople was silent on the matter while Moscow was unequivocal in its condemnation of the arrest which they view as unnecessary and unjust. Constantinople broke it silence only recently with the press release copied below.

It is hard to draw any conclusions not knowing the particulars of the case but as a friend of mine mentioned to me earlier, criticism of the Greek Government for the arrest of Abbot Ephraim cannot be rightly constructed as “interference” in the canonical territory the Ecumenical Patriarchate. To Moscow, this is a matter of elementary justice, not administration. If, say, Moscow sprang the Abbott from jail and flew him to Russia, then Constantinople would have a point. But defending a man who quite likely is a pawn in the increasing conflict between the Greek State and the Church hardly seems the stuff of interference. Moscow is simply reminding the Greek Government the whole Orthodox world is watching — as indeed it is.

The press release is reprinted below followed by an article from Asia News outlining the conflict.

Εcumenical Patriarchate Denounces Russian Interference in the Ephraim Case

HT: Mystagogy

Gathered today, 10 January 2012, under the presidency of His Holiness Ecumenical Patriarch Bartholomew, the Holy and Sacred Synod at this tactical conference, among other things, discussed the emerged issue of the imprisonment of the Abbot of the Monastery of Vatopaidi Ephraim.

Regarding this matter we communicate the following:

1. The Ecumenical Throne and Its Holy and Sacred Synod express their sorrow for this shapening of the situation in relation to the decision of this matter.

2. The Ecumenical Patriarchate, according to its tactical consistency, respects the independence of the Justice system, always avoiding every interference in pending court cases, since, after all, they are ignorant of the contents of the case files.

3. The Ecumenical Patriarchate, in connection with statements expressed by sister Orthodox Churches in connection with this issue, recalls that the Holy Mountain, its canonical territory, is constituted of Orthodox monks from various nationalities, but this adds nothing to its Pan-Orthodox character by allowing any kind of interference within it by any Autocephalous Church.

At the Patriarchate, 10 January 2012

By the Chief Secretary of the Holy and Sacred Synod

Source: Ecumenical Patriarchate. Translated by John Sanidopoulos.

Abbot of Mount Athos arrested. War of influence between Moscow and the Ecumenical Patriarchate

Source: Asia News

Moscow (AsiaNews) – European Union pressure on Greece, the economic and political ambitions of a “hyperactive” monk and the expansionist ambitions of the Moscow Patriarchate on Mount Athos. These are some of the conclusions drawn over the last two weeks, by the media, analysts and churchmen in an attempt to explain the arrest of Hegumen Ephraim, abbot of the Vatopedi monastery. It is considered the ‘”aristocracy” of Mount Athos, the largest and most important of the Holy Mountain, which falls under the ecclesiastical jurisdiction of the Ecumenical Patriarchate of Constantinople.

On 24 December, the police arrested Archimandrite by decision of the Court of Appeal of Athens as part of an investigation into a 2008 sale of land, to the loss of the Hellenic exchequer. The case has made headlines not only because of his advanced age and poor health, but also because unusual in a country where the Orthodox Church has a privileged status, with its strong autonomy on Mount Athos. In addition, Ephrem is a high-level personality who over time has managed to forge important contacts in the world of politics and business inside and outside of the border.

An example of this is his contacts with the Russian authorities and the Moscow Patriarchate, established thanks to his exploitation of the historical rivalry between the Russian Orthodox Church and Constantinople, as denounced by sources within the Ecumenical Patriarchate. Just a month before his arrest, the prior had brought the famous relic of the Virgin’s belt on tour to Russia, which was venerated by three million pilgrims throughout the Federation. Something useful for the Russian government, given its sharp decline in consensus with the legislative elections around the corner, but also for the same Ephrem – maintain the Constantinople sources – just as the circle of investigations tightened around him.

His arrest took place, in fact, immediately after his return from Russia and has generated a very strong reaction from the Moscow Patriarchate. Kirill himself has written to the Greek president, Karolos Papoulias, to ask for his release, while the Metropolitan Hilarion, responsible for Foreign Affairs of the Russian Orthodox Patriarchate, spoke of “hostile attack the Athos monks and the entire Orthodox Church”.

Many have noted, however, Bartholomew’s silence on the issue. Sources close to the Ecumenical Patriarch have told AsiaNews that it is only “prudence” and recalled that after repeated rebukes regarding his financial and political initiatives, Ephraim had already been deprived of the administrative management of Vatopedi, leaving him exclusively as the spiritual leader there. The Patriarchate apparently also “advised” him to resign, having no right to impose its will on him.

For Sergey Rudov, head of the Foundation of Friends of the Monastery of Vatopedi and member of the Public Chamber in Russia, Ephrem is being subjected to “legal persecution”. “There are two reasons behind his arrest – he told the official TV broadcaster NTV – the first is that under EU pressure, Greece aims to reduce the status of autonomy of Mount Athos and the second is the growing influence of ‘Russian Orthodoxy on the Holy Mountain “, favoured by the same Ephrem and not appreciated by the Patriarchate of Constantinople.

Patriarch Urges Russia’s Government To ‘Listen’ And ‘Correct The Course’


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Much political and social analysis in America about the Russian Orthodox Church tends to view Russia through the lens of the Cold War. Russia remains an enemy to American interests and the Russian Orthodox Church is merely a vassal to the Russian State that sanctifies, as it were, state policies that are inimical to American ideals, including freedom of religion. It’s a peculiar analysis that is more concerned about maintaining neo-conservative ideas about the relationship of the state to civic values (as opposed to the conservative ideas of thinkers like Russell Kirk and others) that sheds little light on either Russia, the Russian Orthodox Church, or the relationship between religion and culture. The brief report below on the warning from Patriarch Kyrill to the leadership of the Russian State reveals that the neo-con assumption about the subservience of the Russian Church to the State is wrong.

Source: Radio Free Europe

Russian Orthodox Patriarch Kirill (left) with President Dmitry Medvedev at the Church of Our Lady's Nativity in the Kremlin

The head of the Russian Orthodox Church has used a televised Christmas appearance to urge Russia’s government to “correct the course” in the wake of street protests alleging widespread fraud in recent national elections.

Speaking in a televised interview marking Orthodox Christmas, Patriarch Kirill warned that ignoring the will of protesters was a “bad sign.”

“The main thing is that protests, expressed properly, lead to corrections of the political course,” Kirill said. “This is the main thing. If the authorities remain insensitive to protests, this is a very bad sign — a sign of the authorities’ inability to adjust. The authorities should adjust themselves, among other things, by perceiving signals from outside.”

Tens of thousands of Russians have demonstrated since December 4 national elections to express displeasure with Russia’s leadership and protest the conduct of the voting for a new State Duma, the lower house of the Russian parliament.

Kirill added a blunt appeal that he addressed to both sides of the current political divide.

“This is the main message to the authorities and the main message to the people — they need to be able to express disagreement, not to yield to provocations and not to destroy the country,” Kirill said. “We’ve fully exhausted the capacity for disunity. We have no more right to disunite. And the authorities should correct the course through dialogue and listening to society.”

Organizers have sought to harness frustration over persistent corruption and the announcement that Prime Minister Vladimir Putin intends to return to the presidency, where he served two terms from 1999-2008 but was barred by the constitution from a third consecutive term.

Another major demonstration is planned for February 4, one month ahead of the election for a six-year presidential term. Putin is the presumed front-runner in that contest.


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