Prayer Books given in the name of Daniel Holland

The Orthodox Christian community in Malaysia was given a dozen Jordanville prayer books by Father Seraphim Holland, a priest at St. Nicholas Russian Orthodox Church in McKinney, Texas. Our community really needed these prayer books, as quite a few of our members did not have any, and understandably they are hard to obtain in Malaysia.

These prayer books were given in the name of Father Seraphim’s son, Daniel Holland, who reposed on the Sunday of All Saints, June 11, 2017 at the age of 20. It is requested that all the Malaysian Orthodox Christians who receive these prayer books remember to pray for Daniel Holland.

daniel-and-icons

Father Seraphim has helpfully provided a webpage with instructions on how to pray for the dead. Father Seraphim’s homily at his son’s funeral is also very instructive in explaining why and how we Orthodox Christians pray for the dead. Text and audio is available at the Ancient Faith Ministries Website .

May his memory be eternal.

Advertisements

The Brothers Karamazov (F. Dostoevsky)

“… we are of a broad, Karamazovian nature- capable of containing all possible opposites and of contemplating both abysses at once, the abyss above us, an abyss of lofty ideals, and the abyss beneath us, an abyss of the lowest and foulest degradation.”

The first time I had heard of this literary classic was from the leader of my college small group when I was going to a protestant church. Having read it, I am a little surprised at the wide appeal of the Brothers Karamazov- I thought it was a thoroughly Orthodox Christian book, and a lot of its themes resonate most deeply to someone fully immersed in Orthodox life. It speaks to the author’s skill that this book has become an enduring favorite nevertheless, even for people completely unfamiliar with Eastern Orthodoxy.

The Brothers Karamazov is a story set in late 19th century Russia, centered around the dysfunctions of the titular Karamazov family.  The main driver of the plot is a dispute between the father, Fyodor and his eldest son Dmitri, a tussle that escalates quickly into tragedy.

8117hb7wbvl

I enjoyed greatly the strong characterization in this book. In particular, the four Karamazovs are very different people, and Dostoyevsky fleshes them all out beautifully. The patriarch, Fyodor is an amoral old rascal. His eldest son, Dmitri, is a hot-tempered and passionate young man bound by a quixotic sense of honour. The middle child, Ivan is a reserved, cynical intellectual coping with some deep neuroses. Alyosha, the youngest Karamazov, is a sensitive, thoughtful novice at the local monastery. The interactions between these four thoroughly different people create some delightfully memorable scenes.

Alyosha Karamazov is the main character of the story, and we see the events of the story mostly through his eyes. This works a little strangely, since he is the Karamazov brother least directly involved with the central conflict of the book. He influences the story in subtle but decisive ways, and his interactions with the elderly monk Zosima form the spiritual heart of the novel.

The scenes at Alyosha’s monastery are based on Dostoevsky’s visits to the real-life Optina monastery, and Elder Zosima is based loosely on Saint Tikhon of Zadonsk. My favorite passages in the book are Elder Zosima’s homilies, which delve rather deeply into Orthodox thought and theology. These, at the surface rather unrelated to the principal plot of the book, but we see later how they drive Alysoha’s actions in important ways. The monastery scenes contain beautiful discourses on love, forgiveness, refraining from judging others. These discourses are ever more beautiful and necessary given how dark other parts of the book can be.

“Brothers, do not be afraid of men’s sin, love man also in his sin, for this likeness of God’s love is the height of love on earth. Love all of God’s creation, both the whole of it and every grain of sand. Love every leaf, every ray of God’s light. Love animals, love plants, love each thing. If you love each thing, you will perceive the mystery of God in things. Once you have perceived it, you will begin tirelessly to perceive more and more of it every day. And you will come at last to love the whole world with an entire, universal love…”

“Brothers, love is a teacher, but one must know how to acquire it, for it is difficult to acquire, it is dearly bought, by long work over a long time, for one ought to love not for a chance moment but for all time. Anyone, even a wicked man, can love by chance.”

There are other very strong philosophical discourses in the book.  A chapter where Ivan Karamazov explains his objections to Christianity, the Grand Inquisitor, is prominent enough to get its own Wikipedia page. It is a credit to the author that he is able to articulate compellingly both Ivan’s arguments against the existence of a benevolent God, and Zosima’s stirring homilies on the necessity of Christian faith.

The story itself feels a little incomplete however, and most of the character arcs seem unfinished.  Apparently people think that this book was supposed to be the first in a series that Dostoevsky was unable to continue before he died. But this is not to say that the novel ends without resolution. We are treated to a wonderful epilogue at the end, at the funeral of a young child, where Alyosha and the dead boy’s friends talk of the hope that they will see him again in the resurrection. This hopeful ending, rather unrelated to the main events of the book, nevertheless ties all the themes of the book together.

This novel is a classic, with a very profound portrayal of Orthodox thinking, and of Christian lives lived well. I think Orthodox Christians especially would get a lot out of the Brothers Karamazov.

 

 

 

 

Beginning to Pray (A. Bloom)

1509x

Anthony Bloom (also known as Metropolitan Anthony of Sourozh) is a prominent and prolific Christian writer and broadcaster with a fascinating life story. He was a Russian émigré,, whose family fled during the horrors of the communist revolution. They escaped to France, where he became a medical doctor, and participated in the French Resistance when the Germans invaded. He ended up becoming the head of the Russian Orthodox Church in Great Britain and Ireland.

His book, Beginning to Pray  starts with an interview where he explains this life story. The rest of the book consists of short essays containing reflections on prayer, or more specifically, on learning how to pray. The focus of the book is pastoral rather than theological.

Beginning to Pray is a brisk read: around 120 pages or so, and the language is clear and lively. There were multiple times, when reading Anthony Bloom’s books that I had to turn back  to the front cover to make sure I hadn’t accidentally picked up something by C.S. Lewis instead. I felt that their writing styles were very similar, in that both have an uncanny ability to explain difficult concepts with simple and engaging language.

“You remember how you were taught to write when you were small.  Your mother put a pencil in your hand, took your hand in hers, and began to move it.  Since you did not know at all what she meant to do, you left your hand completely free in hers.  This is what I mean by the power of God being manifest in weakness.  You could think of that also in the terms of a sail.  A sail can catch the wind and be used to maneuver a boat only because it is so frail.  If instead of a sail you put a solid board, it would not work; it is the weakness of the sail that makes it sensitive to the wind.  The same is true of the gauntlet and the surgical glove.  How strong is the gauntlet, how frail is the glove, yet in intelligent hands it can work miracles because it is so frail.  So one of the things which God continues to try to teach us is to replace the imaginary and minute amount of disturbing strength we have by this frailty of surrender, of abandonment in the hands of God.”

The essays are organized around addressing practical obstacles that Christians face in prayer. For instance, the first essay is about the challenge of praying when God feels absent, another is about being “in the moment” and avoiding the impulse to rush through prayer. He relies heavily on example to explain his points: stories from the Bible, from church history, from folklore- he even makes reference to The Little Prince.

There is an emphasis throughout the book on the importance of humility in prayer. When we pray we are encountering God, in all his transcendence and power. A lot of the obstacles to prayer that the Beginning to Pray deals with are a result of regarding this encounter too flippantly. There is also a sense of humility on the part of the author. I did not get the sense that I was getting a lecture on prayer from someone who has figured it all out, but rather that I was reading reflections from someone who has spent his life trying to learn how to pray better himself.
I would add that while the ideas in Beginning to Pray are firmly Orthodox, I think Christians of all denominations would enjoy and appreciate it. As evidence, note that the book is currently being published by Paulist Press, a Roman Catholic publisher. Thus to everyone who struggles with the idea or the practice of prayer, this is a book I would highly recommend.

Ancient Faith Radio

ancient_faith_radio_button_270px_v2

One of the struggles of being an Orthodox Christian in a place like Malaysia is finding access to Orthodox resources. Fortunately, we live in the age of the internet, which makes life a little easier for us.

Ancient Faith Radio is a free streaming radio service, run by the Antiochian Archdiocsese of North America. Nevertheless, it is a very pan-Orthodox effort, with music and contributors from many different Orthodox traditions. Ancient Faith Radio is very valuable for small, isolated, Orthodox Christian communities like ours. They run two channels: Ancient Faith Music, that plays Orthodox music more or less exclusively and Ancient Faith Talk which runs other radio programming, like talk shows and interviews. The station is almost entirely listener supported, and the few advertisements they do air are for products and services aimed specifically for Orthodox Christians.

It is wonderful to be able to listen to top quality Orthodox music from the other Orthodox traditions. Their collection is vast and rather eclectic. The educational segments are also very affirming. I have been particularly blessed by the short segments they do on the lives of the Saints.

For Orthodox Christians in Malaysia, or Malaysians interested in learning about Orthodox Christianity, they are definitely worth a listen.

Becoming Orthodox (P. Gillquist)

41duflbs48l-_sx320_bo1204203200_

Father Peter Gillquist is a name familiar to many Orthodox Christians in the United States. He was one of the leaders of a house church movement that, in 1987, chose to enter en masse the Antiochian Orthodox Church, bringing 2,000 Protestants into canonical Orthodoxy.

Becoming Orthodox (Ancient Faith Publishing) is the first-person account of their remarkable journey. The book begins in the late 50’s, as Father Gillquist “finds Jesus” in a through Campus Crusade, a protestant organization that ministers to college students in the United States. Gillquist eventually becomes a Campus Crusade staffer. In the early parts of the story Gillquist struggles with finding the proper place of his campus ministry within the Christian church. He talks about how lifeless the institutional  church seemed to him, in contrast to the vibrancy and authenticity of his campus community. And yet his Campus Crusade group was not, and could not be the Christian church.

Gillquist develops a vision of what the true New Testament church “should” be. In 1968 he leaves Campus Crusade, and together with a group of like-minded friends forms a network of house churches that bring about this vision.

In the middle parts of this book Gillquist and his group go into an in-depth study to figure out what the Christian church of the first few centuries really believed. The middle chapters contain a lot of explanation of basic Orthodox Christian theology, as he and his friends discover that the historical church worshiped and believed just as today’s Orthodox Christians do.

There is a surprising amount of suspense at the end, as Gillquist’s movement (who now call themselves the “Evangelical Orthodox”) decide they want to join the Orthodox church.  Gillquist writes candidly about the resistance they encounter both within their movement and in the Orthodox church leadership both in America and abroad. Eventually, most of the leaders of the Gillquist’s movement agree to take their churches under the Antiochian Orthodox church, and the book ends with the joyous account of these mass conversions.

I spent several years working with a bunch of different campus protestant Christian organizations in the United States (including a spell with Campus Crusade) and so I found Gillquist’s account very relatable. I definitely felt a similar tension in that the work I was doing seemed like a blessing to other college students, but the campus ministry also felt unhealthy in that, for some of our members, involvement in our group was “replacing” the church, and that as a consequence we were propagating a form of Christianity that was watered down and incomplete.

Fittingly for a former Campus Crusade staffer, Gillquist’s book reads like a good “personal testimony” of a man finding God. His anecdotes are very engaging, the language is lively, and the conclusion is incredibly satisfying.  It feels like the intended audience for his book is protestant Christians unfamiliar with Orthodoxy,  since large portions of the book give a basic explanation of Orthodox theology and worship. Nevertheless, this is a very worthwhile and edifying book even for Orthodox Christians, and a compelling account of a man trying to follow God the best he can.