Memorial Day 2011

Many if not most Americans associate Memorial Day with the “official” beginning of the summer season: The beginning of the barbequing season and the opening of public swimming pools is on the minds of most. Some do sincerely acknowledge the true meaning of Memorial Day by remembering the soldiers who have fallen defending our safety and security. Few hold this day very dear to their hearts, especially if they have relatives and loved ones in the military and more so if some of these had paid the ultimate sacrifice.

As Orthodox Christians, wherever we are found, we commemorate the military of the land that we live in, right after we commemorate the civil leaders of the same land, be they kings or presidents. Not that we seek any holy war of any sort, but as a necessary moral obligation. In the corpus of the New Testament, Saint Paul instructs the Christians of the Church in Rome to “be subject to the higher authorities” Romans 13:1, and he continues by entreating them to “render therefore to all their due: tribute to whom tribute is due, custom to whom custom is due, fear to whom fear is due, and honor to whom honor is due” Romans 13:7.

The liturgical language of the Orthodox Church, again, wherever it is to be found, has honored this entreaty of the great Apostle, by instituting, within the body of its liturgical services, petitions for the “Armed Forces everywhere” beseeching the Lord God to “grant them victory over every enemy and adversary.” In some liturgical translations, instead of “victory” the petition calls for “subduing every enemy and adversary…”

Be it as it may, the Priest – or the Deacon making this supplication on his behalf – functions as the leader of the worshipping community, praying with the community wherever that community is to be found. This is an important point which cannot be underestimated or interpreted otherwise... When commemorating the leaders and the military, if we are in the United States, we have in mind the leaders and the military of the United States and none other; if in Canada, then those of Canada; and so on.

Although we hate to admit it, the Church has had mixed views concerning those serving in the military. While proclaiming pacifism, the canonical corpus (i.e. Church Canons) has had a rather negative view concerning military personnel, i.e. soldiers. It has to do with the notion of “killing” which the Church has always viewed as the ultimate and worst crime, condemned in both the Old and New Testaments. For example, the Canons of Saint Basil are so austere, the soldier who kills, even in self-defense, must abstain from receiving Holy Communion for a period of three years. Whether this canon was strictly observed or not is highly debatable, because context is always the key (during the times of Saint Basil, the Roman Empire was still possessed by unchristian values and many were not even Christian, both in the leadership and in the military). Yet the notion of “killing” and rightly so has been juxtaposed against the solid view of the Church concerning the sacred dignity of human life. (More can be read on this at the following link: http://www.incommunion.org/2011/03/31/orthodox-perspectives-on-peace-war-and-violence/). Nonetheless, it is well-established, and documented, that the Orthodox Church never sanctioned nor has it participated in any of the Crusades – as a matter of fact, to be historically accurate, the Orthodox Church in some regions was the direct victim of the crusaders (especially in Antioch, Jerusalem, and finally in Constantinople, respectively, chronologically).

Whether it acted as politically pacifist or socially non-violent, the Orthodox Church nonetheless instituted in its liturgical structure petitions for the leaders and the military. This was unavoidable, be they (i.e. the leaders) God-pleasing or not; be they God-fearing or not. This matter could not be open to political debate, because leaders come and go, but the Church remains forever. The posture of every Orthodox Christian is to be socially responsible (and active, if possible) and loyal to the “higher authorities” wherever he or she is to be found. Praying for the military, for their good health and safety, is necessary, because ultimately we are praying for our own safety, especially in these disturbing times.

Let us, on this Memorial Day 2011, keep in mind our military, both those who are serving overseas, and those who are aiding us at home, in the deluge and aftermath of the recent natural disasters (tornadoes, floods, etc.). Many of us seem to forget that there are those among us who are still paying the ultimate sacrifice, thereby fulfilling the Lord’s command as He says: “Greater love has no one than this, than to lay down one’s life for his friends” John 15:13.

Let us look at Tomb of the Unknown Soldier, this Memorial Day, and pray. Take a moment of silence, and be thankful for our freedoms and liberties, having been secured to us by those who paid the ultimate sacrifice, because freedom, is not for free.

 

May God have mercy on us, and bless us, amen.

The Order of Scripture

ST IRENAEUS: AGAINST THE HERESIES

Book 1  – Chapter 8 – Section 1

HOW THE VALENTINIANS PERVERT THE SCRIPTURES TO SUPPORT THEIR OWN OPINIONS

Such, then, is their system, which neither the prophets announced, nor the Lord taught, nor the apostles delivered, but of which they boast that beyond all others they have a perfect knowledge.

They gather their views from other sources than the Scriptures; and, to use a common proverb, they strive to weave ropes of sand, while they endeavor to adapt with an air of probability to their own peculiar assertions the parables of the Lord, the sayings of the prophets, and the words of the apostles, in order that their scheme may not seem altogether without support. In doing so, however, they disregard the order and the connection of the Scriptures, and so far as in them lies, dismember and destroy the truth.

By transferring passages, and dressing them up anew, and making one thing out of another, they succeed in deluding many through their wicked art in adapting the oracles of the Lord to their opinions.

Their manner of acting is just as if one, when a beautiful image of a king has been constructed by some skillful artist out of precious jewels, should then take this likeness of the man all to pieces, should rearrange the gems, and so fit them together as to make them into the form of a dog or of a fox, and even that but poorly executed; and should then maintain and declare that this was the beautiful image of the king which the skillful artist constructed, pointing to the jewels which had been admirably fitted together by the first artist to form the image of the king, but have been with bad effect transferred by the latter one to the shape of a dog, and by thus exhibiting the jewels, should deceive the ignorant who had no conception what a king’s form was like, and persuade them that that miserable likeness of the fox was, in fact, the beautiful image of the king.

In like manner do these persons patch together old wives’ fables, and then endeavor, by violently drawing away from their proper connection, words, expressions, and parables whenever found, to adapt the oracles of God to their baseless fictions. We have already stated how far they proceed in this way with respect to the interior of the Pleroma.

The Canon of Scripture

ST ATHANASIUS’ PASCHAL LETTER #39 [*]

WRITTEN IN AD 367

Of the particular books and their number, which are accepted by the Church, from the thirty-ninth Letter of Saint Athanasius, Bishop of Alexandria, on the Paschal festival; wherein he defines canonically what are the divine books which are accepted by the Church.

1. They have fabricated books which they call books of tables, in which they show stars, to which they give the names of Saints. And therein of a truth they have inflicted on themselves a double reproach: those who have written such books, because they have perfected themselves in a lying and contemptible science; and as to the ignorant and simple, they have led them astray by evil thoughts concerning the right faith established in all truth and upright in the presence of God.

2. But since we have made mention of heretics as dead, but of ourselves as possessing the Divine Scriptures for salvation; and since I fear lest, as Paul wrote to the Corinthians, some few of the simple should be beguiled from their simplicity and purity, by the subtlety of certain men, and should henceforth read other books — those called apocryphal — led astray by the similarity of their names with the true books; I beseech you to bear patiently, if I also write, by way of remembrance, of matters with which you are acquainted, influenced by the need and advantage of the Church.

3. In proceeding to make mention of these things, I shall adopt, to commend my undertaking, the pattern of Luke the Evangelist, saying on my own account: ‘Forasmuch as some have taken in hand,’ to reduce into order for themselves the books termed apocryphal, and to mix them up with the divinely inspired Scripture, concerning which we have been fully persuaded, as they who from the beginning were eyewitnesses and ministers of the Word, delivered to the fathers; it seemed good to me also, having been urged thereto by true brethren, and having learned from the beginning, to set before you the books included in the Canon, and handed down, and accredited as Divine; to the end that any one who has fallen into error may condemn those who have led him astray; and that he who has continued steadfast in purity may again rejoice, having these things brought to his remembrance.

4. There are, then, of the Old Testament, twenty-two books in number; for, as I have heard, it is handed down that this is the number of the letters among the Hebrews; their respective order and names being as follows:

The first is Genesis, then Exodus, next Leviticus, after that Numbers, and then Deuteronomy. Following these there is Joshua, the son of Nun, then Judges, then Ruth. And again, after these four books of Kings, the first and second being reckoned as one book, and so likewise the third and fourth as one book. And again, the first and second of the Chronicles are reckoned as one book. Again Ezra, the first and second are similarly one book. After these there is the book of Psalms, then the Proverbs, next Ecclesiastes, and the Song of Songs. Job follows, then the Prophets, the twelve being reckoned as one book. Then Isaiah, one book, then Jeremiah with Baruch, Lamentations, and the epistle, one book; afterwards, Ezekiel and Daniel, each one book. Thus far constitutes the Old Testament.

5. Again it is not tedious to speak of the [books] of the New Testament. These are, the four Gospels, according to Matthew, Mark, Luke, and John. Afterwards, the Acts of the Apostles and Epistles (called Catholic), seven, viz. of James, one; of Peter, two; of John, three; after these, one of Jude. In addition, there are fourteen Epistles of Paul, written in this order:

The first, to the Romans; then two to the Corinthians; after these, to the Galatians; next, to the Ephesians; then to the Philippians; then to the Colossians; after these, two to the Thessalonians, and that to the Hebrews; and again, two to Timothy; one to Titus; and lastly, that to Philemon. And besides, the Revelation of John.

6. These are fountains of salvation that those who thirst may be satisfied with the living words they contain. In these alone is proclaimed the doctrine of godliness. Let no man add to these, neither let him take ought from these. For concerning these, the Lord put to shame the Sadducees, and said, ‘Ye do err, not knowing the Scriptures.’ And He reproved the Jews, saying, ‘Search the Scriptures, for these are they that testify of Me.’

7. But for greater exactness I add this also, writing of necessity; that there are other books besides these not indeed included in the Canon, but appointed by the Fathers to be read by those who newly join us, and who wish for instruction in the word of godliness. The Wisdom of Solomon, and the Wisdom of Sirach, and Esther, and Judith, and Tobit, and that which is called the Teaching of the Apostles, and the Shepherd. But the former, my brethren, are included in the Canon, the latter being [merely] read; nor is there in any place a mention of apocryphal writings. But they are an invention of heretics, who write them when they choose, bestowing upon them their approbation, and assigning to them a date, that so, using them as ancient writings, they may find occasion to lead astray the simple.

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[*] The Nicene and Post-Nicene Fathers, Second Series, Volume 4: ATHANASIUS: Select Works, Letters

ON GOD'S LOVE

By Saint Nicholas Cabasilas

“For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16). God loved the human person! God’s love was so great that “He emptied Himself taking the form of a bondservant” (Philippians 2:7). God did not simply call man so that man may only be “close to Him.” God did not only “call” the sinful man, but, He descended from heaven and searched for sinful man; He searched for the criminal; He searched for him who was condemned and lost.

God, who is rich in mercies, visits the spirit of man, and by His visit He reveals His love and longing for man. When God sees that He was rejected by the sinner whom He loved, He does not depart from him, but, He remains standing at the door of the soul of the sinner, knocking and waiting. God is not impatient toward sinners, for by God’s love and longsuffering He chose to become a human being like us. He chose to endure the Passion and suffer and die upon the Cross for the sake of the beloved. Is there a love greater than this? It could have been possible for God to redeem man without having the need to suffer. But as One who is Merciful, He chose His benevolence thusly. He took upon Himself the form of a bondservant in order to express His boundless love for us. “He emptied Himself,” He suffered, He endured the pains of the Cross, and He endured all forms of humiliation, in order to bring back the prodigal human person to His heavenly Father.

What is both strange and wondrous is the following: Not only did God endure such extreme suffering; not only did He die by His wounds and blood; but, He continues to bear the marks of His sufferings even after the Resurrection. As the angels beheld the stripes of these wounds, and the marks of the nails, they accounted them as the greatest trophy. The Lord rejoiced when men pointed out these wounds and marks. The Savior’s pure Body is glorified and immortal. The Savior, for His love toward mankind, chose to keep the wounds of the Cross and the marks of the nails, as He invited Thomas to see, feel, and examine. Through these wounds which He endured on the Cross He found the lost sheep and redeemed man whom He loved.

Due to His love for us, Christ maintains these wounds even while sitting on the heavenly throne as a glorified King. By doing so, He glorifies and elevates human nature. The Savior loves us all, and He calls us all to His heavenly Kingdom. He sets us free from the bondage of sin, and makes us children of the Heavenly Father! He opens heaven to all and guides us into the right Way! He grants us spiritual wings with which we can ascend into the sublime heights! As He beholds us overtaken by laziness, He quickly awakens us! I have never seen a more honorable love than this! Not only did He bestow on us His heavenly blessings, but through Holy Communion He offers Himself wholly to us and makes us a living temple for God. Our bodies are members of Christ, and the heavenly Cherubim bow down and worship Christ who is the Head of these members.

كيف ينبغي أن نستقبل عيد ميلاد السيد المسيح

للقدّيس أمبروسيوس أسقف ميلان

يكون الفرح عظيماً وعدد الجموع كثيراً حينما يُعيَّدُ لميلاد ملك أرضي. الجنود والقواد يرتدون أفخر الحلل ليسرعوا ويقفوا أمام مليكهم. تعلم الرعية أن سرور الملك يزداد برؤيته الزينة الخاصة، وفرحها الظاهر، فتضاعف ٱجتهادها أثناء الحفلة. ولكن الملك كإنسان لا يعرف مكنونات القلوب، فيحكم بما يشاهده فقط، على مقدار محبة الرعية له. فمن أحبَّ ملكه ٱرتدى أفخر الثياب. أضِف إلى ذلك أن الملك يوزِّع هبات كثيرة على الأمراء والأخوة الصغار. ولذلك يجتهد المقربون إليه أن يملأوا الخزائن بالثروات الطائلة ليكون لهم نصيب منها.

هكذا، أيها الأخوة، يستقبل أبناء هذا العصر ميلاد ملكهم الأرضي، بالاستعداد اللائق، ابتغاء شرف وقتي. فكيف يجب علينا نحن أن نستقبل يوم ميلاد الملك السماوي الذي لا يعطينا الجائزة المؤقتة فحسب، بل المجد الأبدي، ويجعلنا مستحقين، لا الشرف من الرئاسة الأرضية التي تنتقل من السلف إلى الخلف، بل الملكوت السماوي الذي لا خلف له.

أمَّا الوحي الإلهي فيقول عن العطاء المعد لنا : "لم تره عين ولم تسمع به أذن ولم يخطر على قلب بشر ما أعده الله للذين يحبونه" (أشعياء 64: 4 وكورنثوس2: 9) فما هي الحلل التي نرتديها لنزيِّن نفوسنا؟ إنَّ ملك الملوك لا يطلب الحلل الفاخرة، بل نفوساً مُخلِصَة. لا ينظر إلى زينة الجسد، بل إلى القلوب التي تخدمه. لا يدهش للمعان المنطقة الفانية التي يتمنطق بها على الحقوين، بل يبتهج بالعفاف المصون الذي يتغلّب على كل شهوة مخزية. فلنسرع إلى الملك السماوي متمنطقين بالايمان متّشحين بالرحمة.

من أحبَّ الإله، فليزيِّن نفسه بحِفظِ وصاياه، ليرى إيماننا الحقيقي به، فيُسَرّ بنا كثيراً، إذ يرى طهارتنا الروحية. فلنصن قلوبنا بالعفاف قبل كل شيء، ولنقدس أرواحنا، ولنستقبل مجيء السيد القدوس المولود من العذراء الفائقة الطهارة. ولنكن نحن عبيداً أنقياء، لأن من يظهر دنساً في ذلك اليوم فهو لا يحترم ميلاد المسيح بل يحضر إلى حفلة السيد بالجسد، وأما روحه فتبقى بعيدة عن المخلص، لأن الرجس لا يشترك مع القديسين، ولا البخيل مع الكريم الرحيم، ولا الفاسد مع البتولي. بل إن دخول غير المستحق إلى هذا الاجتماع يستوجب الشتم لوقاحته. كذلك الإنسان المذكور في الانجيل الذي تجاسر أن يدخل إلى وليمة العرس، وهو غير لابس حُلة العرس، في حين أن أحد المتكئين كان يتلألأ بالعدل، والآخر بالإيمان، والثالث بالعفاف، خلافاً له، لأنه لم يكن نقي الضمير فنبه الحاضرين لينفروا منه؛ وكانت تظهر رجاسته كلما اشتد بهاء الصديقين المتكئين في عشاء العرس لذلك أمسكه خدام الملك بيديه ورجليه وذهبوا به وطرحوه في الظلمة الخارجية، لا لأنه كان خاطئاً بل لأنه خصَّ نفسه بالجائزة المعدة للابرار  متى11:22-13

وعليه فلنطهِّر ذواتنا من أدران الخطيئة مستقبلين ميلاد سيدنا، لنملأ خزائنه بالهدايا المتنوعة ونخفف في ذلك اليوم همَّ الحزانى ونعزي الباكين، فلا يحسن أن نرى عبيد السيد الواحد، واحداً مسروراً مرتدياً حلة فاخرة، وآخراً بائساً يرتدي ثيابا بالية. الواحد مُفعَم بألوان الطعام والآخر يتضوّر جوعاً. وما تأثير صلاتنا حينما نطلب قائلين: نجنا من الشرير، ونحن لا نريد أن نَرحَم إخوتنا. فإذا كانت مشيئة الرب تريد أن تعطي نصيباً للفقراء في النعمة السماوية، فلماذا لا ندعهم يشتركون معنا في الخيرات الأرضية ؟ نعم: لا يجوز للإخوة في الأسرار أن يكونوا غرباء، الواحد عن الآخر بسبب المقتنيات. إننا نكسب شفعاء لنا لدى السيد عندما نُطعِمُ على نفقتنا الذين يقدمون الشكر لله. فإذا مجَّد الفقيرُ اللهَ يجلب نفعاً لذلك الذي بإحسانه مجَّدَ الله.

إن الكتاب المقدس يُنذِر بالويل الإنسان الذي يكون واسطة للتجديف على ٱسم الله، ويَعِدُ بالسلام لمن يكون سبباً لتمجيد ٱسم الله. إن المُحسِن يعطي الحسنات وحده فيتوسل بذلك إلى الله بأفواه عديدة، ويحصل على ما لم يجسر أن يطلبه من الآب السماوي، وينال ما يريده بشفاعة الذين أحسن إليهم، كما يقول الرسول المغبوط، ممجداً هذه المساعدة: "بمعونة دعائكم لنا حتى إن كثيرين يؤَدُّون الشكر على الموهبة التي لنا بواسطة كثيرين،" وفي مكان آخر: "حتى يكون قربان الأمم مقبولاً ومقدساً بالروح القدس." آمين

The Service of Great Compline

The Lord Jesus Christ began His earthly ministry with these words: “Repent, for the Kingdom of Heaven is at hand” Matthew 4:17. This call of repentance is directed to us at each moment of our lives. The Church has set aside seven weeks, six in the course of Great Lent and one during Holy Week, in which the call to repentance is emphasized, and through repentance we learn the teaching of our Christian faith. Fasting is the school of repentance; it is the reconciliation with God, with ourselves, and with others. Fasting is a sweet pilgrimage through which once again we discover the true ways of Christian life. The meaning of fasting is laid out in the services of the Church during this period.

One of these Lenten Services is called The Great Compline, during which we hear these precious words: “O Lord of Hosts be with us, for we have no other help in times of sorrows but Thee. O Lord of Hosts, have mercy on us!” This service concentrates a lot of attention on the theme of repentance. In it, we read Psalm 50, which is read the most in all of our services throughout the year. The Psalms which are read during Great Compline urge us to confess our sins and deliver our souls to divine providence. The Psalms and prayers and hymns of Great Compline place us in the right state of mind, meaning that we are all sinners and are in need of repentance in order to receive God’s mercies.

The hymns which we sing during Great Compline also declare the fact that God alone is our hope, our refuge, and our salvation, such as when we sing: “God is with us, understand all you nations and submit yourselves, for God is with us.” We place our trust in the hands of God, and seek the intercessions of the Virgin Mary and of the Saints. When we kneel down during the Prayer of Saint Ephraim the Syrian, it is a way of showing our submission to God and confession of our sins. It also shows us that although we are brought down by sin, once again we rise up in repentance through the help of God.

In one of the prayers of Great Compline, as we beseech God to “raise us up again at the time of prayer strengthened in His commandments, holding steadfastly within us the remembrance of His judgments.” Here we are reminded by Jesus Christ’s calling to remain vigilant and awake. This means that we have to be always spiritually, and not physically, awake and ready to meet the Lord. It reminds us of the vigilant and wise five virgins that were prepared to meet the bridegroom who arrived at an unknown time. Our hope is to be like these five wise virgins, and not like their counterpart, the five foolish virgins. The wise virgins were prepared with enough oil in their lamps, and their souls were ready to meet the Lord. So also must we be ready to meet the Lord, in each and every moment of our lives, whether we are awake or asleep.

That I may die Orthodox

By Archbishop GEORGES, Orthodox Archdiocese of Mount Lebanon

I have no choice in my Orthodox birth, yet I must accept the teachings of my Church and be established in it through my attendance. To be a member in the Orthodox Church means that I must strive to strengthen my membership through vigilance and belonging. I have no right to say, lightly as it may seem: All rites are similar; therefore, I can participate in any of them. The issue here does not involve rites, but belonging. If you live according to the precepts of the Orthodox Faith, you go to its source, which is the Orthodox Church. Our friends (& perhaps relatives) may belong to different denominations. We respect them and socially cooperate with them, and we pray to be united someday as God sees fit in His infinite wisdom (not ours). You as Orthodox, however, must seek the unity as seen by the Church, and not your own opinion, which is something inherited from the Saints at your Baptism. It is natural to love those who are non-Orthodox, yet we must respect the fact that their denominations have their own doctrines, just as we Orthodox do have our own doctrines. It is not our goal to argue in the doctrines of others. You receive Orthodox instruction through your Church attendance, the Sacred Services, Sermons, and Prayers. Your attendance in the Orthodox Church does not mean declaring a war against others. This must be your aim until death. I remember once my mother saying: Son, I want to die Orthodox! I did not understand her point back then, but I learned that the only way I can remain Orthodox is by insisting myself to do so. You are obligated to insist so to others regarding your standpoint. The Orthodox Faith is not some sort of shirt we choose to wear one day, and take off the other, but rather, it is something that remains with you for the rest of your life, through faith, understanding, prayers, and sacred traditions. The life that we live in our Church is lived according to conscience, and it is this conscience in faith which lifts us up and carries us to heaven.

أن أَموتَ أرثوذكسيًا 

للمطران جاورجيوس، أبرشية جبل لبنان للروم الأرثوذكس

أن أُولد أُرثوذكسيا، هذا ليس لي فيه رأي. أن أَتربى في هذه الكنيسة يعني أن أقبل تربيتي، أن أتركّز في كنيستي، أن يكون لي فيها حضور كلما أرادت هي. القداس الإلهي تحضره في كنيسة رعيتك، وإذا كانت بعيدة ففي أقرب كنيسة الى بيتك، ولا تزكّي نفسك بذهابك إلى معبد من غير مذهبك بزعم أنه أقرب إليك. القرب والبعد لا يدخلان في الدين. أنت عضو في الكنيسة الأرثوذكسية، وعليك أن تقوّي عضويّتك فيها أي أن تبقى منتسبا اليها في كل حين. ليس لك أن تقول ببساطة: كل الطقوس متشابهة. القصة ليست قصة طقوس! القصة كلها في الانتماء! إذا كنت تعيش على الإيمان الأرثوذكسي، تذهب الى مركزه. غيرُنا على مذهب آخر. نحترمهم ونتعاون وإيّاهم في شؤون كثيرة، ونرجو أن نتّحد بهم ويتّحدوا بنا في الوقت الذي يعيّنه الله في حكمته ورضاه. أنت ذاهب الى الوحدة المرتجاة من كنيستك، وتمشي الى الوحدة متحصّنا بما ورثت من القديسين حيثما نلت المعمودية. أنت وأبناء كنيستك مجتمعين تحبّون الإخوة الآخرين، ويقف كل واحد منا ومنهم حيث إخوانه ورعاته. أُذكُر ثانيًا أنك تذهب الى الكنيسة لتتعلَّم! أنت بالوعظ والاجتماعات والصلوات تتلقَّى التعليم الأرثوذكسي وهو يحتوي على عقيدتنا، وغيرنا له عقيدته ولا نجادل فيها ويناقش فيها العلماء الى أن تنجلي نقاط الخلاف بيننا. أن تذهب الى كنيستك فقط ليست حربًا على أحد. هذا يبقى حتى موتك. أَذكُرُ أن والدتي قالت لي بضع مرات: إعلَمْ أني أُريد أن أَموت أرثوذكسية. لستُ أعلم لماذا قالت هذا وما أغراها شيء آخر. أنت لن تبقى أرثوذكسيا إلا إذا صمّمت على ذلك وكان لك على ذلك إصرار. يجب أن تقول هذا لمن حولك إذا كان بعضُهم على مذهب آخر. الدفن في مقبرة أُرثوذكسية أمر هامّ لتكون عظامُك الى عظام أبناء ملّتك. إنها أجسامٌ يحتضنها الروح القدس. لا تقبل أن يشلحوك كيفما كان.هكذا يكون إخلاصك للمسيح. المذهب الأرثوذكسيّ ليس قميصا ترتديه يوما وتخلعه يوما. هو يُلازمك طوال حياتك بالإيمان، بالفهم، بالصلاة والتقاليد الدينية. الدين الذي نعيشه في كنيستنا هو الوعي، والوعي هو الذي يحملك الى السماء.