Holy Week and Pascha in North Carolina
Why I Became an Orthodox Christian
Ordering Our Lives with the Saints
Dear Friends in Christ,
Have you ever noticed that it is easier to organize someone else’s space than your own? I remember when I was in college, I needed a part-time job. I had formerly worked in a customer-service role, and was eager to find something that didn’t require being in front of dozens of people every day. After all, I interacted with people at school all day, and wanted to be able to do some work by myself. I applied for a position cleaning someone’s private home, and was accepted. The pay was quite good, and I could perform my work quietly. When I told my parents and other people who knew me well, however, a general look of surprise came over their faces, because I was generally unable to keep my room straight my whole childhood and collegiate life!
Going through someone else’s home and cleaning just wasn’t as hard as and cleaning my own home. I would go in and basically follow a list of tasks. I was not emotionally invested in anything there (although I did stop to read some books during breaks…), and so it was not hard to go in and get the job done. With my own room, however, I was confronted with having to think hard about what to do with things, where to put them, whether to keep them at all. The choice was sometimes daunting, and I was always one step behind, it felt.
Every year around this time, as the joy of Pascha is still fresh in my mind, my thoughts return to an old YouTube video. Back in 2006, I was new to YouTube, as were a lot of people. The novelty factor was still strong; it was fun to see what kinds of silly or stupid things people would post, and I came across one video in particular that featured a grown man in a bunny suit singing about “Eastern Orthodox Easter.”
At the time, I thought it was silly, and not altogether original or that good even, but almost as it is impossible not to look at the aftermath of a car accident on the side of the road while driving by, I have found it hard to resist the temptation to look at this video around each Pascha (no offense to the guy who made the video, if he happens to find this article—he did look like he at least had a lot of fun making the video!). Perhaps it’s a waste of time to watch it every year, and something I should confess…
That being said, this year I was thinking about this video again, and it struck me that the video is unintentionally useful for missionary purposes. That’s because this video shows one view of how the common man, the average Joe, views the Orthodox Church here in America. Listening to the lyrics of this, err, song, I realized that it gives us some insight into how we are perceived by many of our fellow citizens here in America (and probably other parts of the Western world).
The video opens with the performer stating: “Easter Bunny here. Y’all think Easter’s over but I’m here to tell you about a little something I call ‘Eastern Orthodox Easter.’” The performer then announces that most people think that Easter is just one day in April, but if you look, you will notice that actually there is another Easter—Eastern Orthodox Easter.
The reason for two dates is because approximately two out of every three years, the Orthodox date of Easter is different than the West’s date, due to a difference in calendar. I remember seeing the same thing on some calendars throughout my life, just as I remember reading in my middle school textbook that “in 1054, the Eastern Orthodox Church was formed, when it broke with the Pope.” Naturally, we dispute that version of the events, but it left the impression in my mind that the Eastern Orthodox were kind of like Roman Catholics, but a popeless, Greco-Russian cultural variety thereof. Thus when I left the Protestant Church, I didn’t even consider Orthodoxy, but went straight to Roman Catholicism. It was some time before I finally gave Orthodoxy a fair shake, and thank God, I found out that Orthodoxy is not just for Eastern Europeans and Middle Easterners. The video’s performer thus highlights the exotic and “other” feeling that allows people to gloss over Orthodoxy without investigating it; it’s just “too exotic for me” I suppose most people say to themselves, without ever delving deeper.
He continues: “Whatcha know about Eastern Orthodox Easter? Yeah, didn’t think so. You ain’t even ready for this.” Indeed, most people have no idea what the “Eastern Orthodox” Church is. Even the name Eastern contributes to the exotic feeling mentioned above. Some ask if Greek Orthodox is the same thing. I never introduce myself as Eastern Orthodox, preferring to self-identify as an Orthodox Christian, but most of the time, this elicits a blank stare, which is usually alleviated when I say, “you know, like Greek Orthodox?” Then follows the look of acknowledgement…
The video continues: “stomach sore from thousands of crunches?” Obviously used as a filler, something to rhyme in this quickly-composed song, the performer doesn’t realize how close he comes to the truth. Pascha, the Orthodox word for Easter, follows the Lenten period, when we fast and do many prostrations in repentance for our sins. We mortify the body in order to help cure the soul, while the modern world often exercises to maintain illusory beauty. Thousands of crunches, no. Thousands of prostrations? Hopefully. Yet how many people know about the saving medicine of Orthodoxy, the path to spiritual cure that has saved many of us from destruction? How many people in the world would benefit from the Church, the Hospital of sinners, where they could find their cure? Yet they do not know about it, or dismiss it, because it is so poorly understood.
“When you feel like you’re a week behind…” Orthodoxy uses a different calendar; it’s outdated many think. We must explain why we use a different calendar, why we celebrate some things at different times than our Western Christian friends. We must show why Orthodoxy is relevant to the modern man, going deeper and beyond the surface differences. The best way to do this is for Orthodox simply to be good Christians! Orthodox, know your faith! Read the Scriptures daily, pray, fast, and live the life that is made available to you through the grace of God. Do not throw away the grace that is given, and leave outsiders with no impression that you are in any way different from society at large. Otherwise, our different calendar and our incense and our Eastern looking Church buildings will remain a symbol of our inaccessibility instead of something that stands apart, and draws the curious inquirer in, or worse, they will give the impression that we are attached to our faith because of our ethnicity, and not because our faith itself matters personally. This applies to converts as well as those from historically Orthodox cultures, who can easily be perceived as contrarians or those who are just interested in exotic things.
“Just another day to find the money egg, fool!” Easter is not about bunnies, and chocolate, and eggs, although such things can be used to teach some aspects of the feast. No, it is about Jesus Christ, the Savior of the world. Pascha, as we should call it, is the culmination of the Savior’s work, the victory over death and sin. Do we live the resurrected life? Have we died to sin and death, and arisen with Christ, through Holy Baptism? Then let us not mimic the ways of this world, and let our celebration of Easter “Eastern-Orthodox style” not simply be a remix of the first one that “normal” people celebrated a few weeks before.
We Orthodox have to take a large share of the responsibility for how we are perceived. Yes, those who are truly seeking the Truth can find Christ and His Church, despite the shortcomings of our witness, but this is no excuse. The persecutions of the communists, the poverty under the Turks, are all understandable reasons why the Orthodox Church did not expand as much as other Churches in the Early Modern Age, but these days are gone. There is no longer any material or physical reason why Orthodox cannot and should not expand as far and wide as possible. Thankfully, in many places, this is exactly what is happening, but the need is great. We must show other Christians that we are not an exotic “other” but are rather the eldest Christian Church, with something to offer all peoples, a perspective that provides continuity and balance in a sea of relativism, in the face of shifting sands of the whims of man. While other Churches are caving theologically, Orthodoxy is a witness stretching back into antiquity. It’s up to us to live our faith as a faith, to explain it to others, and invite everyone we can to Church with us!
The performer closes by stating: “We got eggs, Easter bunnies…you ain’t never seen anything like this…Easter, Eastern Orthodox style.” Well, as explained, the bunnies and eggs are missing, but he and anyone else who gets past the superficial exoticness will be led to agree that they have not seeing anything like Orthodox Pascha. It is the most beautiful religious service, beyond anything that most people would imagine, and it is accessible to all people! In addition, we Orthodox proclaim that every Sunday is a kind of “little Pascha” because every Sunday we commemorate the Resurrection of Christ, and sing the hymns that talk about His Descent into Hades and arising on the third day.
So for those non-Orthodox reading this, come and see Pascha, or any other Orthodox Christian liturgy. Don’t assume we are exotic or culturally distant. And Orthodox brothers and sisters, let us make our Churches welcoming to all peoples, open, and welcoming. Let us not put any barriers up that would prevent the seeking heart from finding its true home.
Phone Calls That Never Lead to Visits
I’m at my secular job, focused on some computer-related task, and the phone rings.
“Father Anastasios?” asks the caller, somewhat unsure how to pronounce my name.
“Yes, how can I help you?”
“I have some questions about the Orthodox Church.”
This is how many conversations have begun in the past few years since I became a priest. I quickly move to a conference room, and then engage the caller, answering all his or her varied questions. They seem positive, and promise to come for services the next Sunday.
They don’t show up. And they never call again.
Unfortunately, many of the people who call us and ask about the Church show a momentary interest, but then fade away. I am reminded of the Parable of the Sower:
And it came to pass, as he sowed…some fell on stony ground, where it had not much earth; and immediately it sprang up, because it had no depth of earth: But when the sun was up, it was scorched; and because it had no root, it withered away (Mark 4:4-6).
Am I criticizing those who call and ask for information about the Church? Of course not! I love to talk to people, and answer questions about the Orthodox Church. I wouldn’t want someone who is genuinely interested in contacting me to hesitate to call. However, there is a difference between asking questions without making a commitment, and enthusiastically promising to visit and not showing up and not following up. Things come up; I know this, but why no follow-up phone call or email to let us know?
You see, I’m a caring person—it’s part of the reason I became a priest. I want to help people find the Truth, to find salvation in Jesus Christ, and the Church which He established. When people contact me and state an intention to come to the Church, I get excited and look forward with anticipation. When there is follow-through, I am pleased. When there is no visit, I feel disappointed. I pray for the people who contact me, and am genuinely concerned.
Such communications have taken a lot of my time and emotional energy; and my missions are growing, which means I am spending more time with those who have already joined the parish. Both of these are reasons why I have had to limit how much time I can spend speaking to new people on the telephone. Presently, I encourage people to visit the Church first, and I will answer their questions after the liturgy. Orthodox Christianity is best experienced; it is hard to understand it without visiting a liturgy and seeing it for oneself. Many questions can be answered just by participating in the Divine Liturgy.
No one who has questions about Orthodoxy should hesitate to contact us, for sure, and we look forward for your call, as you realize that Orthodox Christianity is the True Faith, and you seek to join us in the Church. It is a real blessing to us that there are many people who have called and emailed and have come to the Church, and are now members! You will not be the first to find Orthodoxy in this way, nor the last. So get your questions together, come to liturgy, and let’s talk!
Racially Segregated Churches
One thing I’ve noticed about Christian life here in North Carolina is that many, if not most, of the Protestant Churches in the area are still racially segregated. In contrast, most of the Roman Catholic Churches in the area are racially diverse (Masses in foreign languages do technically divide people up, but all are still members of the same parish).
It seems to me that the trend towards ever-more contemporary worship styles will probably continue to functionally keep people divided, because different ethnic and cultural groups in America tend to enjoy different styles of music and expressions of worship, in general. Those who advocate the use of contemporary worship music and practices often cite the generally unchurched nature of most young Americans, and contend that this approach gets seekers and inquirers into the Church while traditional Churches seem increasingly foreign to each succeeding generation. I do not wish to disparage the non-Orthodox people who are living their entire lives trying to preach Christ to those who know Him not; I count several such people as my friends, in fact. This article is not an evaluation of their methods, which I believe could find a way into a broad program of Orthodox missionary work, perhaps with some modifications (para-liturgical, of course). These Christians are mentioned here only to further the article’s main point.
The Orthodox liturgy, in contrast to contemporary worship, is worship that was established by the Apostles, and was passed down from them to each generation, through the succession of bishops that continues from the Apostles to our own bishops (a direct chain of ordination, all the way back). This liturgy, while having developed organically over the centuries, maintains the same structure as the earliest attested liturgies, and has changed little over the centuries. No committee or worship team ever sat down and decided how to “do” liturgy in the Orthodox Church.
Thinking in terms of an axis, there are both vertical and horizontal components to the unity of Orthodox worship; vertically, in the sense of time, having been passed down from the Apostles, and horizontally, in geographic terms, knowing that all Orthodox are worshipping in virtually the same way, whether in Uganda, America, or Greece. This unity is powerful. We fallen sinners enter in to this stream of worship, which has been going on since before we were born, and which will continue long after we are gone, which is bigger than any one of us.
Orthodox worship is timeless. It is never old-fashioned, or modern. It simply expresses a heavenly reality, a glimpse which the Holy Prophets, Apostles, and Fathers of the Church experienced and transmitted to us. Their divine visions gave much substance to the liturgy, which is also going on in Heaven continuously, as the Angels worship the Holy Trinity on the throne of glory. It is thus God-centered worship, and not created to appeal to the cultural whims of any given, short-lived generation.
Roman Catholics, having once been part of the Orthodox Church, and having a Mass which, while drastically emasculated by the “reforms” of 1969, is nonetheless still foundationally pattered on this same liturgical structure. Their insistence on there being one Church structure and one form of worship has allowed for a much greater integration. Thus, a visitor to a Roman Catholic Mass will notice people of all ethnicities together. This much better reflects the vision of the Holy Scriptures, where “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Galatians 3:28).
Orthodox mission work in Eastern Carolina faces a challenge. A faith that was initially brought here by mostly Eastern European and Middle Eastern peoples, and which has expanded to include American converts initially mostly of Caucasian background, could easily fail to substantially reach all segments of the community. But this would be a failure, for all people deserve the chance to receive baptism for the remission of sins in the True Church of Christ, the Orthodox Church, the only Church with an unbroken link back to the Apostles and unchanged doctrine. Therefore, we are constantly evaluating our mission strategy, and looking for ways to invite people of all backgrounds in our Church. We desire to be a multi-racial, multi-ethnic community. In Greenville, we have already achieved an atmosphere that is welcoming to visitors of all backgrounds, and we seek to continue to develop this.
The Divine Liturgy is thus the catholic, or universal, form of worship for Christians. Orthodox hymnography is full of expressions such as that when Christ was raised on the Cross, He lifted “all men” to Himself, not just for instance His fellow Jews. It brings people of all backgrounds together. It does not, however, force us to abandon who we are, racially and culturally speaking. Thus, we can imagine that from that unified assembly, members would continue to express their Orthodox faith in ways comfortable to their own background, and in their own neighborhoods. The universal will thus bring fulfillment to the particular.
If you believe that Churches should be places where all people worship together, and not a religious reaffirmation of long-standing ethnic divisions in the community, then contact us and learn how to become part of our work, to further the Gospel and Church of Our Lord Jesus Christ.
Here on the Eastern Carolina Orthodox blog, I’ve laid out a general vision for our work in the Eastern Carolina region, and I have begun to produce posts about local communities in the region where we pray that one day Orthodox Christianity will take root. With this post, I’d like to highlight another aspect of our vision for mission work, the foundation of a monastery in Eastern Carolina.
Esphigmenou Monastery, Mount Athos
To some readers, the connection between missionary outreach and a monastery will not be immediately clear. Monasteries are focused inwards, a retreat from the evils of the world, where men or women live in community with others of the same sex, under obedience to an abbot or abbess who provides them with spiritual direction. Mission work, or church planting, is focused outwards, on reaching those who have not heard the Gospel, those who have fallen away, or those who have heard a false or incomplete version of the Gospel and are searching for something more authentic. How then would a monastery fit in with our missionary work?
We gain an early glimpse of proto-monasticism from the life of St. John the Baptist, who while living in the wilderness, nevertheless attracted thousands who heard his message of repentance and turned their lives to God. Later, we see that widows were playing a role of teaching both by their example and their words, in what is an office or role:
The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things; that they may teach the young women to be sober, to love their husbands, to love their children, to be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed (Titus 2:3-5).
St. Paul of course encourages celibacy as a higher calling:
Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman… For I would that all men were even as I myself…Brethren, let every man, wherein he is called, therein abide with God. Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. Art thou loosed from a wife? seek not a wife. But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you…But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord…But he that is married careth for the things that are of the world, how he may please his wife. There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband. And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction…So then he that giveth her [a Virgin] in marriage doeth well; but he that giveth her not in marriage doeth better (1 Corinthians 7, various verses).
From these passages, we gain the sense that some are called to remain single in order to work solely for the advancement of the Kingdom, and that these people serve as examples to other members of the community.
Over time, these communities developed in a more organized fashion, especially in Egypt in the fourth century. Monasteries over the centuries have provided Christians with places of retreat, places to go and get spiritual refreshment and guidance, and were also places of learning. Monasteries are places that highlight the ideal of the Christian life, and allow others to see a high standard against which to measure their own Christian walk. Monasteries are also primarily places of prayer, with long daily services being the norm. This prayer contributes greatly to the surrounding community’s blessings and success.
Turning the focus to our region, the establishment of a monastery would provide a great advantage to Church life in general here, and would provide great support for our missions. Here are a few ways:
- Oftentimes, mission communities to do not have as much time with their priest and other Orthodox Christians as they would like. A centrally-located monastery would provide more opportunities for faithful to interact with spiritual guides and fellow Christians.
- With mission communities, many converts come in to the Church, and need to be acculturated into an Orthodox mindset and way of life. Becoming an Orthodox Christian is thus more than just acquiring a new set of beliefs. Monasteries provide an experience of this life in a more obvious form. It should be noted, however, that monasteries are different than parishes, and do not compete with parishes. Instead, they compliment them.
- The priests of the mission(s) become tired through the constant struggles, and the monasteries can be a place of retreat and spiritual stability for them as well.
- Having a nearby monastery can be a great way for laypeople from the missions to expand their Christian charity by supporting the monastery in its projects, both physically and financially.
- The monastery can become a place of education, where talks and seminars are held to encourage a deeper walk with Christ.
The benefit to the monastery, besides #4, is also the potential for members of the parishes to adopt the monastic life for themselves; thus having a community that supports the monastery also provides a pool of potential future candidates for monasticism.
The practical details of how we will found a monastery have not been addressed in this article, as here we are attempting to set the vision and ask for prayers for our intention, and to alert those with an inclination towards monasticism to know that there may someday be a local opportunity to exercise this calling. If you would like to be part of this project of establishing a monastery in Eastern Carolina, please let us know.
Rocky Mount Needs an Orthodox Church
Rocky Mount, North Carolina
Rocky Mount, North Carolina is a town of over 60,000 people straddling Nash and Edgecomb Counties in North Carolina’s Eastern region. The surrounding region has upwards of 150,000 people. The city has a growing arts community, several post-secondary institutions such as North Carolina Wesleyan College and Edgecombe Community College, and Nash General Hospital, opened in 1971, which was the first all-private room hospital in North Carolina.
What Rocky Mount does not have, however, is an Orthodox Church. On Holy Thursday this year (April 21), a gentleman arrived at our Greenville, NC Orthodox Church, Nativity of the Holy Theotokos, in order to attend services. After the service, he told us that he actually lived in another state, but was visiting family in Rocky Mount, and upon researching Orthodox Churches in the area, discovered that ours was the nearest parish. He had to drive nearly an hour to reach us, and in fact, he came again on Holy Friday and for Pascha itself.
We were impressed by this man’s dedication to Orthodoxy, such that he would make the trek three times in a row. While at least two of our families travel an hour or more for each service, we understand that not everyone is “built” to withstand such. Rocky Mount has a lot of families that are suffering economically, and with gas prices being nearly four dollars a gallon, and with many people not having reliable transportation, we are keenly aware of how the prospect of having to drive an hour each way for services might be unattainable for many.
Should then the people of Rocky Mount be without the Church? Naturally, some will ask why they do not just attend a non-Orthodox Church, but we Orthodox understand ours to be the original Church established by Jesus Christ Himself, which has passed down through the centuries under the guidance of the Holy Spirit. We cannot simply commend these people to God’s mercy and hope for the best! If we Orthodox claim that we are the true Church, we must do everything in our power to spread the faith to every corner of the world ourselves, and not rely on others. The people of Rocky Mount need Jesus Christ as much as the people of Greenville, Raleigh, New York City, and Athens, yet they do not have the same opportunity to worship in an Orthodox Church as the people in the above-mentioned cities do.
Are you a resident of Rocky Mount who has stumbled across this blog posting? Do you have questions about Jesus Christ, the Orthodox Church, the Bible, or Church history? Do you feel that for some reason, you are being called to join with us in our work, perhaps forming the nucleus of a study group in Rocky Mount that might one day lead to become an Orthodox Christian mission parish? Then do not hesitate to contact us today!
Are you already Orthodox? Will you join us in prayer, to ask God to lift up the people of Rocky Mount, North Carolina, that they will one day have the chance to worship God in the ancient Christian manner, the Orthodox Divine Liturgy, which is the antidote to the never-ending search for “relevance,” the never-fulfilling striving for something “new”? If you care about your Orthodox faith, then pray for us and for these people, and for the people near you who are in a similar situation, and do everything in your power to reach out to them as well. Perhaps you are being called to replicate our efforts in your own area. You are invited to contact us for helpful advice on this point as well.
God bless you all!
Blog readers are encouraged to read this reflection on Holy Friday and Pascha at Nativity of the Holy Theotokos Greek Orthodox Church in Greenville, North Carolina written by Fr. Anastasios’s godson, who came in to worship with us for this holiest of times.
