Christian Answer to the Perfect Church Myth

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One of the markers of Protestantism, from the start and especially in the current evolutionary stage, is the purity spiraling of those still seeking the perfect church on their own terms. In a sense, the protest of Protestantism never has ended and continues to fracture the Western church into oblivion.

As a product of that way of thinking, I had always sought after and argued for my own ideal for the church. It could very well, if I was slightly more ambitious, had eventually led to the formation of the Perfect Church of Joel. That is what many Protest-ants do when they become disillusioned with the tradition they were born into, they protest and start their own new and ‘perfect’ church.

Of course, the shine of these fresh attempts to reform or restore the ‘original’ church is soon burnished. The next generation comes along, or disagreement comes up between these idealistic individuals, and soon spawns the next Protestant group, and the next after that, and the next after that, ad infinitum.

The Seeker Versus Slanderer

The concluding end of Protestantism is only perfect disunity, with everyone staying at home on Sunday as to be away from those other hypocrites and to do church right their own way. And, yes, if you’re thinking of the retired Burger King “have it your way” slogan, that might as well be the banner over these endeavors. Protestantism is the church for the consumerist age. It is defined by individualism, marketing campaigns, and seeker-sensitivity, or alternatively, pride, perpetual discontentment, and perfectionism.

There is nothing new under the sun.

Like now, there was also self-aggrandizement in the early church:

I wrote to the church, but Diotrephes, who loves to be first, will not welcome us. So when I come, I will call attention to what he is doing, spreading malicious nonsense about us. Not satisfied with that, he even refuses to welcome other believers. He also stops those who want to do so and puts them out of the church.

(3 John 1:9,10 NIV)

There was plenty to criticize in the early church. There was sin overlooked or even celebrated locally, there were cliques of those of higher social status and those left out, arguments among leaders, and plenty for someone to be dissatisfied with. But Diotrephes took things a step further, he rejected church unity altogether, refused even the Apostles, and I’m sure, in his own eyes, his theology was impeccable. However, it is quite evident that Diotrephes had put himself first and, despite his inflated ego, was as sinful as those whom he arrogantly slandered or shut out.

There is no indication that Diotrephes ever wavered in his commitment to himself and his own understanding, it is quite possible that he remained inordinately impressed with himself until his last breath, but we certainly should not follow his example.

This is what we should seek after:

Be completely humble and gentle; be patient, bearing with one another in love. Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all.

(Ephesians 4:1-6 NIV)

Casting Pearls Before Swine

Had I still been seeking a perfect church I would not have become Orthodox and I would not have joined your silly cult group either. I can pretty much rip anything to shreds with my critical spirit and, at the right point in my life, would’ve been one of those that Jesus advised his disciples about, saying:

Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and turn and tear you to pieces.

(Matthew 7:6 NIV)

It is likely not a coincidence that this quotation above follows Jesus saying “judge not, or you too will be judged” and recommends us taking the beam out of our own eyes first.

There is nothing to be gained by dialogue with a cynical and divisive skeptic. They aren’t there to learn, they are there to tear you apart as a means to prove their own superiority or justify themselves. Their goal is not to understand, it is to trip you up so that they can smear mud in your face. I think we all know the type. They live for controversy, for an opportunity to debate and disparage.

Do not engage these people. They are not seeking after the unity described by St Paul. They are proud, self-righteous, demanding, and never satisfied.

No, these contentious people are no more hopelessly lost than anyone else. They may be sincerely seeking and yet will not be argued or logically driven from their own position. However, despite their perpetual restlessness as a result of hidden uncertainty or insecurity, they cannot see the folly of their own way and are only engaging you to feel better about themselves.  They will ridicule and mock because it distracts from their own inner lack of peace.

It is not worth arguing with someone who is focused on the imperfections of everyone else. They will need to come to terms with their own imperfection first and by not arguing with them you give them that space they need to turn their inquiry inward. Jesus said to pray for those who persecute us, he did not say to try to argue and persuade those not truly interested in hearing or considering their own need for repentance.

I’ve spent years of my life trying to convince people. I believed that people were changed by means of the mind, that we were rational creatures, and could employ reason to drive people to a correct perspective. But there is more to than that and, as a wise uncle recited to me years ago, “A man convinced against his will is of the same opinion still.” The pigheaded, those blinded by their own bias, will stomp, snort and sneer at anything they don’t want to accept. Without a change of heart, without repentance, trying to engage with them is a waste of time.

Correcting Our Orientation

Looking back the problem is clear. The divisions in the denomination that I was born into, the conservative versus liberal, had to do with a horizontal rather than vertical focus. We were oriented wrong. We thought we should be unified by our shared standards, our understanding of theology, and purity on our own terms. But the reality is that this was an approach that led to quarrels and a form of religious pride disguised as righteousness. Had we been oriented towards Christ we would have been more understanding of our own continual need of salvation and thus been more forgiving of faults and differences.

Seeking perfection in the church brings division and self-centeredness.

Seeking perfection in Christ brings unity and healing to the imperfect church.

Many seek the perfect church at the expense of following Christ who spent his time with losers. They neglect to notice that the book of Acts and the letters of St. Paul are full of examples of failure. Even the leaders of the church, Peter himself, had to be “opposed to his face” (Galatians 2:11-13) and call him out for hypocrisy. So who are we that we think that we are somehow cut from a better cloth than the Apostle themselves and can create a better church better than the one that they left for us?

Sure, the history of the church is full of imperfection and failure. There were heresies that gained traction and even leaders that got out of line. But why are we seeking perfection in the church? Shouldn’t we be seeking after Christ, who loved us while we were still lost in sin, who forgives us as we forgive others?

This was what Jesus told the disciples:

A new command I give you: Love one another. As I have loved you, so you must love one another. By this everyone will know that you are my disciples, if you love one another.

(John 13:34,35 NIV)

This idea of a pristine church, free of failures, abuses, or problems, flies in the face of our need for salvation and a Savior. It is pride, the biggest sin there is, and people trying to save themselves, that divides the church. It is an orientation that looks across the aisle rather than inward and upward, eyes that see every sin but our own. It is preferring that others conform to our own will and understanding over loving each other (as commanded) and valuing our Communion together.

I became Orthodox once I stopped chasing after the fantasy creature of a perfect church. I gave up on the sufficiency of my own reasoning and started putting unity in Christ over having things my own way in theology and practice. There never was a perfect church, at least not one perfect according to my own hopes, perspectives, or personal standards. But there was a church that was brought together in their following after the teaching of the Apostles and in their seeking after unity in the Spirit.

The measure of true faith is how much we love those who do not deserve it, as Christ first loved us, and this starts with loving our brothers and sisters in the imperfect church:

Be merciful, just as your Father is merciful. Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you.

(Luke 6:36-38 NIV)

To be perfect, as our Father is perfect, is to be merciful as our Father is merciful.

No, Your Faith Will Not Spare You…But God Is Still Good!

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There are many things largely forgotten to history, one of them a horrendous tragedy that took place on June 15th, 1904, near “Hell’s Gates” on the East River, which would forever change one ethnic community in New York City, and that being the General Slocum ferry disaster.

What had started as an annual church excursion of German-Americans, mostly women and children, from their community in the city’s East Village to Long Island, ended with terror and over 1000 deaths. The poorly maintained boat caught fire, while underway, fire fighting equipment failed and the wooden craft quickly became an inferno.

Helpless mothers, unable to swim themselves, especially not in the heavy clothing of the time, put life preservers on their children only to see them sink like rocks into the river as the cork in the flotation devices had degraded. The Captain, likely trying to avoid causing a more devastating fire on shore, decided to head for some islands, into the wind, which only made the wooden ferry into a blow torch before it felt apart.

The result of this hell on earth was the eventual dissolution of the German-American community in New York City and one can only imagine the personal torment this left for the survivors and the fathers and husbands left behind.

My worse nightmare is not being able to help those whom I love. I had, in casual conversation with a psychiatrist, been told that I showed symptoms of PTSD after the unexpected death of Saniyah and judging from my current awful feelings and tears right now, from writing this, I would guess that they were right in their analysis.

If only seeing someone I loved deeply wail the loss of their daughter could rip the fabric of my being to such an extent, I can’t even begin to imagine what seeing them roasted alive would do. Lord have mercy!

My Covid-19 Mini-Crisis

Being raised in an American culture that too often confuses health and prosperity with God’s favor, the idea that someone that I love could be felled by a virus seems obscene. But, faith, right? Shouldn’t faith prevent my family members and loved ones from dying prematurely from a virus?

But it seems that the truly Orthodox have no such delusion. True, Fr. Seraphim expressed his belief that one cannot become sick through their participation in the body of Christ. However, even still, that does not preclude the possibility of our becoming sick during the fellowship and interactions afterward, does it?

It is was in the contemplation of father’s words that I ran across the story of early Christians who, unlike their pagan neighbors who fled, deliberately went into harm’s way to attend to their plague suffering neighbors. They attended to the sick, taking the illness upon themselves in many cases and succumbing in as much agony as anyone else.

How could this be?

Did their faith mean anything at all?

My own thoughts continued an ongoing internal discussion about the evidence (or lack thereof) for a God that actually cares. In my American-tinted perspective, they should have been protected from disease to prove God’s sovereignty over all of creation and show the truth of their Christian testimony, that’s only logical, right?

I can’t claim to understand. All I know is that many of them died, yet the stories of their extraordinary faith spread throughout the Roman world and you can still read of their testimony even in Foreign Policy articles published in our time. They died and yet they also demonstrated an example of love that has lived on to this very day and have defied my own logic in that.

We have but one life to live, all people die eventually, yet it is said that all people have two deaths: The first death being their physical death, when their body is put into the grave. Then a second ‘death’ at some point in the future when their name is said for the last time. And, I would argue that, in that light, those who, in faith, sacrificed their lives for their neighbor’s sake have actually outlived those who fled in fear.

It turns out that the Christ of Christianity only ever promised a life of suffering for others to those who would follow him. The ‘faith’ of those seeking health and wealth is shallow and will fall apart in times of crisis. But true faith lives for the good of others, despite uncertainty and fear, the proof is not in their own health so much as their faithful and lasting impact on the world.

No, your faith will not spare you, but if you live in love you will find God waiting on the other side of your suffering.

Crisis averted.

How I Have Seen God At Work

This may be a strange way to make an announcement of sorts, but I’ve never professed to be anything other than strange. I mean, I’ve tried to act normal, yet it never seems to work out for me. And so I guess I work with what I’m given, right?

Anyhow, I mentioned a bhest in past blogs, including my last blog, and haven’t really explained what bhest really means.

Right now, on the opposite of the world from where I am currently writing, lives a beautiful flower, her name is Charlotte. I found her in a moment of great faith, when my life remained consumed in my Mennonite identity and struggle with the father of a young woman, and had agreed to participate in her life as only an encouragement. She had moved to Taiwan, from her mountain home in the Philippines, as a means to support her son and secure an annulment from the father of her son.

Given her marital situation (along with my Mennonite and purity culture priorities) and my continued faithful pursuit of the impossibility, I told her that our relationship would have to remain platonic (which is something she allowed without any protest) and offered to be her encouragement. My commitment was to show her that someone still cared about her life, despite her being separated from family and not having anyone else to turn to at the time. At the time I was also on the road, away from home, so I understood the loneliness that comes with separation from family and friends.

There was a bit of a pattern that developed. I would be her faithful wake up call, to wish her a wonderful day, but later (with the stress of a high-pressure work environment and conflicts with coworkers) she would come back online with the crying puppy emoticon, which was my signal to get to work, and I would make it my mission to cheer her up again. Soon, by whatever miracle, I would have her laughing and smiling again.

At some point, pretty early on, she asked me if it was okay if she would call me “bhest” and (after a momentary hesitation to consider the potential damage of letting her use a term of endearment in our context) I decided to give her permission. It is a term that I had no idea what it meant really then and still am not entirely sure. But, eventually, it felt dumb to let her be alone in using that term, there was no term and thus she too became my bhest.

Bhest, according to Charlotte, meant this: “the very best best person, who is my friend, who is always beside me, to pray for me, advise me, cheer me up and who really shows care for me.”

Bhest, best explained, is a word mystical in meaning, has become a sort of joint identity and not something my words can easily explain. But I do know that it stands for a commitment to care. And, when my own road reached an end in the Mennonite church, like hitting a brick wall, it was the hand of my bhest reaching through, telling me in a moment of suicidal darkness, “if you go, take me with you,” and demonstrated a level of commitment to me even greater than my mother. It was then that I decided to stay to serve this lost sheep that I had found and if only for her good.

Charlotte’s happiness, I decided, was worth my suffering through another day of this life. The seed of faith that I gave to her months before, in my pure concern for her, grew into a limb that I could hold onto until my own feet again. She was the one who told me to “be strong for her” and gave me the courage to walk through the doors of Holy Cross, in Williamsport, on the road to my Orthodox conversion. And it was Charlotte who finally gave me that reason to no longer be “thirty years old living in Milton” (as the faithless alternative explained) and compelled me, months later, to board a Boeing 747 headed for the other side of the world.

Bringing This to the Present

There is so much I could say about Charlotte and her son. So many moments, from profound moments of sadness together (after the murder of her uncle Roland) to those of our greatest joy and many others somewhere in between. Her family has embraced me, reposed uncle Roland especially, welcomed me with open arms, and made me feel right at home twelve timezones from my current residence. I honestly felt like I had experienced a taste of heaven in Baguio City and in our various excursions.

Now that country, like my own, is experiencing the same Covid-19 lockdown (albeit stricter than my own) and our hopes for the future are overshadowed with even greater uncertainty than before. But at least Charlotte is stranded, for once, with her son Y-dran, whom she loves deeply despite being separated from him for years. He’s a real handful, a biter when I met him (who learned quickly that, unlike his grandma and aunts, I bite back), and has since matured to a bright (while still completely energetic) eight-year-old. His wide smile always welcomed me and I’ve missed him since our first meeting.

More recently, due to his history of illness, and a recent bout with pneumonia (he’s still coughing), along with the spread of Covid-19 worldwide, along with my own struggles due to some history of my own mentioned earlier, it has been exceedingly difficult for me to rest easy and trust God in this moment of chaos.

In one of my silly, more romantic moments, after Charlotte watched one of my favorite movie classics, “The Last of the Mohicans,” I recited to her the words of Hawkeye, “You be strong, you survive! You stay alive, no matter what occurs, I will find you! No matter how long it takes, no matter how far, I will find you!” Which was a promise said with a little smile and laughter, nevertheless pretty accurately represents the commitment that I’ve made to her. I’ve nearly had to make real on that once when she called me after almost being abducted by two men, while in Taiwan, and our current situation has left me wondering what extreme measures might be necessary to bring her here to my side, with her son, our son, Y-dran?

As of today, upon the request of Y-dran (a shortened version of his full name, pronounced yid-run) himself, that I will begin to call Y-dran my son. I had worried a few months ago whether or not a young Igorot boy, with his own biological father, would ever accept this goofy overwrought religious refugee American. But we hardly even speak the same language yet (although he was actually using sign language today and will likely learn English far quicker than I learn Tagalog and his tribal tongue) and yet he has asked me if I could be his father. *gulp* I really didn’t know how to express all my excitement, he had completely pre-empted all of my preparations for the future where I would need to explain this, where I would have to walk gingerly to avoid undermining the man that is his biological father, and now I do not have to worry about that.

Prayer answered.

And, speaking of prayer, unprompted, Y-dran, after all that, requested that I lead the prayers before he went to bed. So, being as Orthodox Christian as I know to be, I gathered myself and my phone, we went to the prayer corner of my house and led in the Lord’s prayer before praying for our future together, that it may come quickly and that he can remain healthy until then.

Dreams and Prayers

I have big dreams of what to do as a father with his son. But I also have a fear that hangs over me. My own life has been full of hopes ripped away from me right at the time when I thought things were in the clear. Now, before I can have my happy and simple life, with a little broken and repaired family, there is this monster called Covid-19 lurking in the darkness. I have full awareness of the terrible tragedies that have cut down the faithful and heathen alike, sometimes on a bright sunny day, like that day those German-Americans boarded General Slocum before their final hellish terror.

However, come hell or high water, I am determined, as determined as I am to pursue impossibility in faith, to not live my life in fear. I believe that God exists and that God is good because I have not alternative. I believe in God because without God there is no good. Logic and reason cannot explain away the feelings I have for my precious bhest and her livewire son. Even if we are cruelly kept apart for many more years, due to legal nonsense or plague, I know we will be together again and someday soon.

May God have mercy on us!

Only will tell if my dreams for this life will ever come true. It is easier for me to predict a global pandemic than to know if my next few days, weeks, or years on this planet will be happy or harrowing. Maybe my battered faith will finally meet it’s match, in something awful yet to come, and my hopes finally drown in a seas of despair. Nevertheless, as long as I’m alive, let my hymn be this: “Let Thy mercy, O Lord, be upon us, as we have set our hope in Thee.” And, in the perilous days ahead, may I cling all the more to the words of St Paul:

“Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? As it is written: “For your sake we face death all day long; we are considered as sheep to be slaughtered.” No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” (Romans 8:35‭-‬39 NIV)

P.s., Y-dran, like his father, is also a fan of Dunkin donuts, which they do have in the Philippines, so the apple really doesn’t fall far from the tree!

My Tumultuous Transitional Decade

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It is hard to believe that another decade has already come and gone. This past decade has been one of many transitions for me, from the launch of this blog in 2014 to a big change in career a few years later and, on top of all that, a departure from the only religious identity I had ever known for another.

It was a decade marked by an extreme of faith, the high-water mark of my spiritual life, leading to the most profound of disappointments and suicidal despair, all followed by a rise again from the ashes. If there is such a thing as living a second life, a life after death, then I am living proof of that concept despite the scars.

Delusion, Disappointment and Divine Humor

This blog was started, mid-decade, to be a record of my journey and also a story of the triumph of faith within a Mennonite context. However, things did not go as anticipated, my enthusiasm was not shared by those who had the power to make a difference, and my misplaced faith ended up being fully exposed by the end of it all. That was the lowest of lows for me.

However, even in my lowest moments, in the midst of that, there was a moment of levity where my sharing my disgruntlement with the impossible Mennonite marriageability expectations went viral. That remains my most viewed and shared Irregular Ideation blog to date (and recently vastly eclipsed by a blog on another blog I curate) and my proof that God does indeed have a sense of humor.

Somehow, surprisingly, my influence within the Mennonite denomination would peak with my candid expressions of frustration with the religious culture that came with my departure. A couple of my serious blogs, decrying fundamentalist influence and another discussing the role of ritual and tradition, even found their way into Mennonite World Review and an Old Order email group.

It would be hard to give that up. And I knew the newfound popularity of my blog would likely suffer once I formally announced my departure from Anabaptism—which does seem to be the case as traffic has diminished since then—but that is also the kind of sacrifice that a Christian commitment requires:

“If anyone comes to me and does not hate father and mother, wife and children, brothers and sisters—yes, even their own life—such a person cannot be my disciple.” (Luke 14:26‭ NIV)

For the first time in my life, I had left the comfort of the Anabaptist fishbowl for something bigger. Who knows what that will bring?

Dramatic Changes and Delicious Ironies

The move to Orthodoxy has been part of a huge paradigm shift and was pretty much the only option that I had left. It was a refuge to preserve the little faith that survived the collision with a terrible reality of my misplaced hopes. I certainly didn’t go to replace what had been devastated in me. And there are all of the problems found in every group of Christians from those recorded in the book of Acts onward—all of the silly squabbles and turf wars included.

Nevertheless, the beauty of Orthodox worship, the focus on Scripture and glorifying God in our song (rather than human emotion, etc) along with a simple (and timeless) Gospel message, helped me to move forward. Orthodox worship centers on our Communion together with God and (unlike the traditions I was most familiar with as a Protestant) they do not attempt to explain the explainable. At some point, we need to let go of our own understanding and embrace the mysteries beyond our comprehension.

Moving on from religion to real estate and other miscellaneous items, I started the decade paying down my debt for my first home and driving cars that probably belonged in a scrapyard. But then, in 2014, spurred by my other and disappointments, I bought my first new car, paid cash for a handsome black Ford Focus—my best purchase to date. In fact, I was so pleased with that purchase that I sold my prized (but high mileage) Jaguar XJR and bought a brand new Shelby GT-350 two years later when they first came out—an extravagant purchase which also led to some very meaningful friendships.

Anyhow, having reached the pinnacle of automotive excellence (at least for a working man’s salary) it was time to rest comfortably, save my money and relax a bit. Or, rather, that had been the plan…

But somehow (possibly working in an office with a bunch of restless Amish investors rubbing off on me?) I ended up buying a second property with the thought (at the time of purchase) that I would move in to and sell my old place in Milton. But suddenly that plan didn’t make sense anymore, why not rent the new house and build some equity instead? Needless to say, my ideas for a comfortable existence went out the window and, only two years later, now I’m working on house number three. Not exactly a business empire, yet more than calculated risk than I’ve ever taken on before.

In the time since my blinding hopes ran into a young Mennonite woman’s all-consuming ambitions, my feet have landed in three different countries (read more here and here) and all on the opposite side of the world. As it turns out, despite my self-doubts, all that I really needed was a good enough reason to go. I had started the decade thinking that I was incapable of finding my own direction in life, that I needed to hitch myself to someone else’s ambitions to get anywhere, and yet here I am moving on. Yes, very soon, echoing the central complaint of the young woman who rejected my offer of the impossible love, I will no longer be thirty years old living in Milton.

Where False Devotion Fails, True Love Prevails

I was wrong to hope to find the kind of love that is only possible with faith within the Mennonite context.*

That said, I was right about one thing: It is only that kind of love could ever motivate me to do anything worthwhile with my life.

Truly I did nothing, over the past few years, on the strength of my own effort. No, I’ve needed physical therapists, family, spiritual fathers, sisters, and brothers. Not to mention those friends on the road who made my loneliness bearable, also those who know my name at the various establishments that I frequent, my generous current employer and the many others who have positively impacted my life over the past decade. To all those people I owe a debt of gratitude.

However, there is one who has been there for me unlike any other, the one who didn’t lose hope in me despite my delusions and attachments to Mennonite dogma; the one who told to be strong for her, to get out of bed and go to church again. Everything I’ve done over the past few years would not have been possible apart from the investment of faith that she has made in me. She, as a person who has experienced her own personal misfortune, showed more love for me than those who claim to travel the world as a display of their Christian love.

In this coming decade, I plan to spend far less time trying to please the falsely pious and proud, who can’t be pleased and are obsessed with their own image, and more time with the downtrodden and truly humble.

That is the vision behind FACT, an organization of one, so far, that has already given me some hope that my seemingly divergent strengths and interests can finally be combined into something useful and good. I hope the vision of FACT will soon grow into concrete steps towards truly meaningful actions and compassionate solutions for OFWs and their families. But that, of course, will take more than my own personal efforts and I hope there will be others willing to put aside their doubts and help those who are already doing all they can do to better themselves.

*Mennonites, like people of all established religious traditions, are really good at carrying out their own particular programs and denominational prescriptions. Similar to their Anabaptist cousins more known for their barn-raisings, Mennonites love to help in disaster relief projects. They will also dutifully staff and fund their own private schools (or homeschool if they are more trendy) and now even travel the world as missionaries. All good things, I suppose. But all those things do not require any real faith on the part of Mennonite individuals, they are a cultural inheritance, a good way to find a romantic partner, an acceptable path to rise through the ranks, and are not truly sacrificial acts of faith or love.

Entering Into A Strange New World

In the past decade, my plans got turned upside down. I gave up on old dreams and, from the wreckage of my hopes, found some new vision. Had anyone said, ten years ago, that I would have three properties, traveled to the opposite side of the world, and converted to Orthodoxy, I would have probably laughed at them. But here I am, having started a journey to the impossibility and ended up here, perplexed.

We started the decade with a president who would seem more comfortable in a lecture hall and ended it with a persona built for professional wrestling, reality television, and trolling on Twitter. Yet, contrary to popular opinion or at least in contrast to the fears of half the population, the earth has not fallen from orbit nor has the moon disappeared from the night sky, life has gone on. Albeit, my assumptions, the idea that our political decisions are rationally based, had to change overnight. Scott Adams has persuaded me.

My identity, my religious and political paradigm, has changed very significantly in the past decade. I’ve witnessed the passing of my last remaining grandmother in 2017, one of my dad’s brothers also died in a logging accident mid-decade and then, uncle Roland, a man who had helped to facilitate my stay in the Philippines, was murdered.

Over the same time, I’ve been processing the battle with cancer of a younger cousin and good friend, who just finished college and plans to marry soon, who already sacrificed a leg (in the past year) and now has new growths in his lungs.

So the fight will continue for him as it does for all of us.

One day at a time.

None of us knows what trials we will face in the next decade and yet need to continue to live in faith. I hope to be done with my inventory taking, soon break free of the transitional time I am presently still in, and finally have some of those long-awaited triumphs that have eluded me in certain areas of my life. But, at the end of it all, I can’t really tell you what this next decade will hold, whether Trump will win in 2020 or if there will even be a year 2030.

There is no point in getting stressed out about what we can’t know. Our life is a vapor, it appears for a little and then it is gone. So make the best of the time you have and don’t worry about tomorrow!

Kissing Images, Grandpa’s Love, and Jokes On Me

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Years ago, while on a Mennonite forum discussion about the “holy kiss” ordinance, I had joked that the practice was impossible given that those mentioned to kiss in the Biblical proof-texts were already long dead.

Old Order Mennonites, along with some conservative holdouts, continue the practice of greeting each other with a kiss. They base this practice on some salutations of epistles where St Paul instructs the reader “greet one another with a holy kiss” (2 Corinthians 13:12) and even gives particular people to greet in this manner:

Greet Priscilla and Aquila, my co-workers in Christ Jesus. They risked their lives for me. Not only I but all the churches of the Gentiles are grateful to them. Greet also the church that meets at their house. Greet my dear friend Epenetus, who was the first convert to Christ in the province of Asia. Greet Mary, who worked very hard for you. Greet Andronicus and Junia, my fellow Jews who have been in prison with me. They are outstanding among the apostles, and they were in Christ before I was. Greet Ampliatus, my dear friend in the Lord. Greet Urbanus, our co-worker in Christ, and my dear friend Stachys. Greet Apelles, whose fidelity to Christ has stood the test. Greet those who belong to the household of Aristobulus. Greet Herodion, my fellow Jew. Greet those in the household of Narcissus who are in the Lord. Greet Tryphena and Tryphosa, those women who work hard in the Lord. Greet my dear friend Persis, another woman who has worked very hard in the Lord. Greet Rufus, chosen in the Lord, and his mother, who has been a mother to me, too. Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas and the other brothers and sisters with them. Greet Philologus, Julia, Nereus and his sister, and Olympas and all the Lord’s people who are with them. Greet one another with a holy kiss. All the churches of Christ send greetings. (Romans 16:3‭-‬16 NIV)

I was being facetious in suggesting that it was impossible to carry out the instruction above. I was challenging the holy kiss hardliners to consider the context of the instruction and the intended audience. My own thoughts at the time being that this practice was more common to the culture then, that it had become archaic, and that a holy handshake would get the job done in our own time.

The concern of those questioning the need to carry out the salutation as instruction for all time was that men giving other men a big smooch would be misunderstood by those not familiar with the practice. So my joke that we can’t kiss dead people was to drive home that point, we can’t greet Mary Andronicus or Junia and the others listed in the letter as those to greet, so why should we take any of it as an instruction for us?

The Joke Was On Me

One of the strangest things for a person coming into the Orthodox Christian culture is the practice of kissing icons. For whatever reason, this practice of veneration is often misconstrued as worship and dismissed on those grounds. However, that is a silly notion, if it is idolatry to kiss an image then why is it not also idol worship to kiss your spouse?

Over the time I was still mulling over the Orthodox practice of kissing icons, my grandma passed away surrounded by family and my grandpa—her loyal companion and loving husband of sixty years.

My grandpa’s grieving was intense, as one would expect, and there is no person on this earth who could ever replace his beloved Mildred.

It was then that I found out about a curious little ritual he would perform each morning and evening. He would take the image of his late wife in his hands, kiss it seven times, and put it down again. Why? Well, in what other way do you suggest that he honor the woman who gave birth to his seven children, who faithfully cooked his meals up until dementia stole her ability to do that, and professed her deep love for him to the very end even as her mind slipped away?

Suddenly my flippancy about kissing dead people lost its humor.

My grandpa is not worshipping the image. He is not confusing the image with his reposed wife either. But he was showing his love for her in the most intimate way available to him. Kissing her image was symbolic of something for him, things he probably couldn’t even put into words to explain, and it would be silly to question the appropriateness of his action.

For me, this ritual of grandpa kissing grandma’s picture put the Orthodox practice of veneration of icons in a whole new light. My grandpa isn’t Orthodox, he is a Mennonite, and yet intuitively he arrived at the same place they do concerning the beloved who have departed this life for the next. Not only that, but he made it completely possible for us to carry out the salutation of St Paul’s letters and greet even those he listed with a holy kiss.

The Church Both Militant and Triumphant

As a Protestant-born, I was firmly stuck in the here and now, the church was those alive today and those who came before were basically irrelevant other than the writings they left behind. That is typical of our generation. I mean, we have smartphones and Instagram, what could previous generations have that is relevant to us today?

But the Orthodox perspective is different. They see a clear continuity from the early church to the present and they also see those who have gone on before us as participants in the worship service. They believe that the dead in Christ are still spiritually alive in him and they make up the “great cloud of witnesses” that we read in chapter 12 of the book of Hebrews.

The Orthodox see their corporate worship, which is centered on Communion, as the link between temporal and eternal, a place where heaven and earth come together, rather than merely a commemorative meeting of religious folks. In other words, as Jesus said, “where two or three gather in my name, I am there with them,” (Matthew 18:20 NIV) there is an emergent property of our coming together, that being the presence of Christ and the “cloud of witnesses” we read about in Scripture.

There is a beautiful description of the two parts of the church congregation. The Orthodox refer to those who have completed their race as being “the church triumphant” and use “church militant” in reference to those still in the fight. They acknowledge and greet both. When the Orthodox kiss an icon they are merely saying hello to the triumphant who join us in worship. It is a true act of faith. If we do not believe that those who have gone on before can join us in our worship, then why go to church at all?

When is the last time you’ve consulted the church fathers when trying to interpret a passage of Scripture?

It is a shame that I did not understand the significance and need for a church that extends beyond the current generation. This notion that we do not need the church triumphant, that their contribution has passed, makes us weak and vulnerable. We need to cultivate the connection between our current practice, the Scripture and other tradition we have received through the church, and those who have gone on before us. We may not see them with our physical eyes, but that does not mean that they are not present, relevant or worth our time.

The wonderful thing about icons is that they are visual reminders that we are not alone in our worship. Sure, like my grandma’s picture isn’t my grandma, the objects we kiss are not the actual person, but it does encourage mindfulness about the true meaning of being part of the body of Christ.

The Biblical Basis For Sacred Objects and Icons

As with many Christian practices, from Sunday school to Christmas celebration, even Dank Kingdom Christian Memes, there is nothing in the canon of Scripture that specifically instructs us to venerate icons with a kiss. That said, there is definitely a Biblical basis for images in areas used for worship and even Christian purpose for relics and other objects.

It seems, actually, that Orthodoxy encourages more Biblical literacy (through practice) than the alternative of Protestantism. In questioning various Orthodox practices I was always led directly back to Scripture. From incense being referenced in the context of prayer, to art and images being used in Israelite worship, there is plenty of support for the Orthodox understanding of Christian practice.

For example, the idea of relics, like the bones of various saints, having significance originates in Scripture:

Once while some Israelites were burying a man, suddenly they saw a band of raiders; so they threw the man’s body into Elisha’s tomb. When the body touched Elisha’s bones, the man came to life and stood up on his feet. (2 Kings 13:21 NIV)

Can you imagine that?

Merely touching the bones of a prophet could bring a dead man back to life!

But, lest a skeptic might say that was Old Testament, we also have this from the book of Acts:

God did extraordinary miracles through Paul, so that even handkerchiefs and aprons that had touched him were taken to the sick, and their illnesses were cured and the evil spirits left them. (Acts 19:11,12 NIV)

The Protestant aversion to the idea that objects have significance and can be sacred is not rooted in Scripture. The Bible shows very clearly that things in the physical world can be given supernatural powers, that touching bones could bring a person back to life or some cloth merely touched by an apostle could heal the sick and exorcise their demons. That is not idolatry, it is both Biblical and Christian.

Furthermore, this idea that every Christian practice must come directly from the Bible, a book canonized by the church via councils, is absurd. Those who trust the institution of the church to give them Scripture are trying to have it both ways when they undermine the authority of the church elsewhere, you can’t say that the Bible is completely reliable without also acknowledging the authority of the very institution that decided what books would be included in the Biblical canon.

The Arrogance of Assuming Your Own Normal Is Normal

What the objection to kissing icons really comes down to is arrogance and an assumption that what is normal for me is the ultimate standard of right or wrong practice in the Christian context. Those who dismiss or mock a practice simply because it is foreign to them show an amazing lack of self-awareness.

Maybe it isn’t normal anymore to greet each other with a kiss? Maybe the idea of objects having healing powers seems foreign, strange, ridiculous or inappropriate from your own perspective? But who are you and what makes your own opinion the center of the universe? All of Christianity, from baptism to concepts of eternity in paradise, can be dismissed on the basis of someone’s normal. Is it really that hard to accept a symbolic greeting of the reposed, those alive in Christ, for someone who believes that God himself became flesh in the person of Jesus?

Icons represent a physical connection to the spiritual realm, the Orthodox do not worship them anymore than those in the Bible healed by sacred objects committed a sin of idolatry, and it is as much an established tradition of Christians as the canon of Scriptural is. A church council decided what was normal for inclusion in the Bible and, likewise, a church council decided that the veneration of icons is appropriate and normal Christian behavior.

The church does not revolve around your own personal ideas, you as an individual are not an authority over the church, and if you dismiss what you do not understand simply because you do not understand it, then the joke is on you.

Deal with it!

Going Full Circle, I’ve Decided to Start a House Church…

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Life is full of strange and unexpected twists.

Upon leaving the denomination of my birth, I had joked that my two choices were to a) start “The Perfect Church of Joel” or b) become Orthodox. But, since I lacked the ambition and other qualifications for being a cult leader, the latter was my only option and became Orthodox.

However, now, only a year and a half after my Chrismation, and due to circumstances that are beyond my control, I am currently in the planning stages of a house church.

Yes, I realize that this might come as a big surprise to many of you, it could appear like a complete one-eighty and reeks of instability, but it is a necessary step.

I know, I’ve always questioned this new house church trend where a few Protestant fundamentalist separatists, willful people who can’t agree with anyone about anything, who claim to be copying the early church and decide they are better off doing church themselves.

Sheer arrogance, right?

I mean, the Amish do this too, I suppose, in that they do not have designated church buildings and meet in homes. Yet, they do it in a completely different spirit, they maintain a real community beyond their own immediate family and are truly accountable to an orthodox tradition that transcends them as individuals.

So how did I go completely from one end of the spectrum, from a church with two millennia of history, with ornate architecture and a strong emphasis on Communion, in a universal sense, to deciding that I need to start a church in my own home?

My Journey to the House Church…

Okay, before I give Fr. Seraphim a heart-attack, I have no plans on leaving the Holy Cross family in Williamsport. None whatsoever. In fact, my decision to start a house church has everything to do with Orthodox tradition and my beginning to comprehend the reason behind a particular practice—that practice being an iconstasis.

Orthodox churches have an iconstasis, it is basically a wall with images of Jesus, Mary, various saints and angels situated between the nave (where the congregation is gathered) and the altar where the bread and wine are consecrated. It is a reflection of how the Jerusalem temple was laid out, where the “Holy of Holies” was separated by a veil, and is symbolic of the connection between heaven and the “Holy Place” of the nave.

I had been contemplating how to incorporate an “icon corner” in my new home (a place on an East wall of an Orthodox home designated for prayer and worship) when I found out that this is also called an iconstasis.

Interesting…

As it turns out, this prayer corner in Orthodox homes harkens back to the real house churches of the early church. Every Christian home is supposed to be a microcosm of the Church, a wedding being basically equivalent to an ordination service, the parents acting as the clergy and the children being the laity of this house church. The designated area for prayer and worship in the home mirrors that of the parish church building and early house churches.

As an aside, it is necessary to note, given currently popular notions pertaining to corporate worship in modern times, that the idea of a house church being a sort of informal affair is entirely wrong. In the early church, when meeting in houses, according to first hand account, the priests and bishops were in a room east of the laymen (and women, who sat separately) with the deacon guarding the door and keeping the congregation in line. It was an orderly liturgical service and not a free-for-all. And, likewise, worship at home today should still be similarly structured.

The Very Protestant Problem of Division

Growing up, as a Mennonite, we would have “family devotions” and prayer before meals. This was always informal, where we were at, and never really patterned as a church service. It was not called or considered house church. Church for me then was the assembling together of the body of Christ on Sundays and on other days of the week—and that church service was a semi-formal affair, with a definite form and structure.

In decades since my childhood, at least in the conservative Mennonite circles that I ran in, it has become more and more commonplace to skip corporate worship services, on occasion, and to “have church” with just the youth, family members on a weekend retreat or what have you. There are some who have taken it a step further and ceased with their mixing with non-biological brothers and sisters, and cousins (or the otherwise impure) altogether and replaced it with a casual around-the-campfire or lounging-in-the-living-room kind of house church affair that can last at least as long as their biological children lack access to a means transportation and escape.

The trendline in Protestant denominations is abundantly and woefully clear. There has been a steady march away from any established order, any authority besides ones own opinion, and Protestantism has played a key role in this development. What started as an attempt at reformation has ended as a fracturing of the Western church into thousands competing and often very contradictory entities. From the dwindling Fred Phelps types on one side to growing “woke” crowd on the other, it is very little wonder that this form of Christianity has led many to abandon the enterprise of faith altogether.

There is no need for a Jerusalem council in the current climate. No, in this denominational chaos, there is no longer a need to even practice a Christian love that is willing to work through differences, no reason to submit or show deference to anyone, you just stay home or start a new even smaller, more pure and perfect group and move on.

It is a classic purity spiral, it is a result of people heading their own opinions over the urging of St Paul:

Make every effort to keep the unity of the Spirit through the bond of peace. There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all, who is over all and through all and in all. (Ephesians 4:3‭-‬6 NIV)

There isn’t much effort towards that end anymore, is there?

The Protestant house church, often billed as a return to the early church, is merely a next step in the direction of individualism and it is little wonder when children raised in such an environment continue down this path of division in search of a new purity on their own terms. Many will find congregations that require less of them, others will join the growing ranks of “nones” who simply stay at home Sundays, but some of the more ambitious will attempt to recreate a perfect church in their own image.

The Church That Spans Dichtomies

Fortunately there are other options, the dichtomies of Protestantism. As it turns out, Christians do not need to choose between participation in the universal church (by attending services in a church building with other spiritual brothers and sisters in Christ) and having a “house church” primarily biological relatives, former denominational cohorts and close friends.

There is a solution to this paradox where you can both have your cake and eat it too: You can (and should) have a house church with your families, but can (and should) also maintain the unity of the faith and be in Communion with the Church body that transcends denominationalism and has an unbroken chain of ordinations back to the time of the Apostles.

In Orthodox Christianity, every man is a priest and his wife co-ordained as the leaders of their own church/home, that is what their marriage implies. But there are also priests over priests, and everyone (man and woman alike) is still accountable to the “priesthood of all believers” (which is to say the Church) and must submit to each other, especially the elder, as St Paul instructs:

Have confidence in your leaders and submit to their authority, because they keep watch over you as those who must give an account. Do this so that their work will be a joy, not a burden, for that would be of no benefit to you. (Hebrews 13:17 NIV)

It is impossible to obey that teaching above while being your own boss.

I’m under no delusion about the Orthodox hierarchy, there are problems there like anything else people are involved. I do not submit to their perfection. I do, however, submit in Christian love, to honor my Lord, and in knowing my own unworthiness. I have no need to be the priest, at least not until God ordains it through his Church, but do see an urgent need for all Christians to submit one to another as we are told many times in Scripture.

You can have a house church and be Orthodox. In fact you should have a house church if you are Orthodox and that is historically well-established.

But you simply cannot be Orthodox or truly Christian and refuse to acknowledge that the church is bigger than you and your own comprehension or ideas.

Orthodoxy, once again, simultaneously occupies both sides of an argument in both strongly encouraging home church while also—at the same time—rejecting the spirit of Diotrephes of those who acknowledge no authority besides their own and set about to create a new pure church in their own image.

Going Through the Motions

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The phrase “going through the motions” usually implies a half-hearted or insincere effort.

It is most often used for circumstances when we want people to be engaged and enthusiastic, but instead we see vacant expressions, a sea of zombies. And, like an old high school football coach screaming in the locker room at his sleepwalking athletes, we plea to the listless bodies: “Let’s show some life out there!”

There also seems to be an expectation, at least in the contemporary Western church, that a worship service should be a sort pep rally event, where anything short of people jumping over pews and shouting “hallelujah” is a disappointment.

Many, in defense of their preference for a lively experience, cite David’s dance (2 Samuel 6:14-15) as a proof-text and prescription. They treat this fist-pumping, near-naked and completely undignified affair as a sort of standard. However, this perspective neglects something very important and that something being context of this over-the-top expression.

That context?

Literally a once in a lifetime event.

The most sacred object of Jewish worship, the “ark of the Lord,” the physical manifestation of God in their midst, was being returned to Jerusalem. Recall the ark had been lost for a generation, captured by the Philistines (1 Samuel 4:11) and, though back in Israel, had never returned to Jerusalem. Of course this was a joyous occasion, a reason for great exuberance, the glory of God was being restored!

Revive Us…Again?

Those raised in a revivalistic setting often seek after an emotional experience. Unfortunately this is often the spiritual equivalent empty calories, something that feels good but lacks real substance of change, a momentary high often followed by a corresponding crash—a crash of equal (or greater) proportion to the energy boost that leaves many feeling more defeated in the end.

I made the mistake, in one of the most vulerable times of my life, of attending an Evangelical “tent meeting” outside of a nearby town. By chance, coincidence or divine appointment, the ‘impossibility’ (that person who became the physical representation of my inability to find a place in the Mennonite culture and not someone I had wanted to see in that particular place) had decided to attend. Not only that, but the ushers of this event, obviously not knowing of my personal struggle, seated her right in front of me.

Her presence there, combined with a sermon about faith and Peter’s walking on water before slipping under the waves of doubt, was the perfect storm for upheal. The manipulative tactics worked. My body began to shake and, after a few choruses of those familiar “altar call” hymns, I got to my feet and walked to the front of the congregation. Soon I would be wisked away by an earnest young gentleman, who offered to listen, prayed with me, and even checked in a couple times in the weeks after.

But the revival effect was very short lived. A day or two later, after that fleeting moment of assurance, I plunged back into my living hell. That exhausting emotional rollercoaster, the fleeting hopes of resolution followed by soul-crushing deep despair and longing for death, day in and day out, did not end. What happened that night was nothing but a false hope, it left me only more confused, more disappointed and desperate.

What finally did work to bring back some stability of mood was an Adderall prescription. That drug, an amphetamine, is prescribed for attention-deficit disorder and yet did wonders for my anxieties as well and was wonderful while it lasted. The morning after starting this, I woke up with music in my ears and the thought, “wow, this must be what it feels like to be Betty Miller!” It felt like a miracle. My mind stopped spinning in circles. I had confidence because I didn’t think, I simply engaged.

Ultimately, even after going off the drug for various reasons (including my inability to sleep) the effect of that experience was long-term. It is actually what gave me the reprieve needed to launch this blog, Irregular Ideation, and showed me some of the potential that I always knew I had and somehow could never realize. The revival meeting, on the other hand, was simply another episode that convinced me that the religious system I was a part of lacked a critical component and was only useful in that it led me to look elsewhere for answers.

The Cure For Chaos…

There is a big push in our time for spontaneity and casualness. Those trying to bring emotional energy back into worship attempt to accomplish that end by changing up the program. The assumption being that this change of window dressing (or rearranging of the deck chairs) is the key to spiritual renewal and confuse the commotion of the change with something of real spiritual value.

Unfortunately, the ‘pump’ is nearly always followed by the dump. More and more young people are losing interest in the shallow, ever-changing, consumer Christianity of their parents. For some this chaotic environment, supposed to keep them interested, provides them with no escape, no means to be in awe of God, and only feeds their confusion. Not everyone can jump and shout on cue—especially not when there are better adrenaline rushes to be had elsewhere.

What if I were to tell you that worship is about orienting ourselves towards heaven, not our personal preferences?

What if I were to tell you that church is a sanctuary, not a stadium?

It was only after attending a liturgical service that I realized the things missing from the form of worship that was familiar to me. Shockingly, it is in going through the motions, by worshipping in the manner similar to heavenly worship, that I’ve been most profoundly moved. Ironically, despite the order, despite the mundane moments of going through the same old routine, there is also a peace that comes by participating in worship passed down from ancient times.

But, more than that, it is trotting this well-worn path that the practice leads something wonderful beyond words. A cousin of mine, Michael Logen, a professional musician and song-writer out of Nashville, once told me that the key to good art is consistency of practice. In other words, instead of only writing when feeling inspired, he encouraged me to set aside time to write every day and it was in this “going through the motions” that our moments of inspiration could be most fully realized.

“I fear not the man who has practiced 10,000 kicks once, but I fear the man who had practiced one kick 10,000 times.” (Bruce Lee)

In this age of instant gratification and ‘worship’ that amounts to emotional pornography, many run from one ‘spiritual’ experience to the next, and miss out totally on the real need of their heart. Tragically, in their constant running from one temporary fix to the next, they miss out on the opportunity to practice a worship that is not centered on them, their whims, and eventually no amount of gimmick will fill that void. No, repeating the same routine, in worship and prayer, will not transform a heart. That said, neither will constantly changing things up.

Sure, there is a time for the emotional display and recklessness of king David. However, there’s probably a good reason why worship at the temple in Jerusalem was orderly and patterned. Like an athlete who goes through the motions, repeating the same routines of exercise and practice to be ready for game time, we too benefit from a worship that doesn’t conform to our own expectations—rather preparers us for a life that requires less spontaneity and more stamina.

Sometimes just showing up, regardless of how we feel, is enough.

When the Truth Threatens Our Way of Life

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Recently I was asked what books were formative for me. Two books immediately came to mind. The first being F. Scott Fitzgerald’s classic, “The Great Gatsby,” a tragic tale of a man who got ever so close to his dreams that had haunted me since high school as it seemed to be a repeat story in my own life. The second book, written by Peter Hoover and far less known outside of a particular religious circle, compared modern-day Mennonites to their Anabaptist forebearers.

Hoover’s book, “The Secret of the Strength,” drew an interesting parallel between the disruptive and defiant (and, dare I say, irrational?) early Anabaptists and the Old Testament character of Samson. This exploration of the secret of their strength lay dormant in me for years, but eventually helped define my longing for more than the conservative Mennonite status quo (including the doubled down version of the same old Mennonite priorities rebranded as “Anabaptist” by some) and this put me on a collision course with the religious culture that had been my identity since birth.

Anyhow, my own religious radicalization aside, I’m fascinated by patterns and especially when it comes to Biblical types. These patterns and types can be easily missed by the casual reader and yet are unmistakable once discovered. And, if we look closely enough, we may even see ourselves and our own patterns in these various characters. As you read, consider your own life, what defines your experience? Are you defining the future with your faith that goes beyond the status quo or are you simply defending a way of life?

Two Men Who Threatened the Status Quo

One thing interesting about Samson is how his story so similar to that of Jesus. These two men, as different as they appear at first blush, have many intriguing parallels. Their births were announced by angels, they were sanctified in the womb, they were deliverers of Israel (old and new, respectively) and free their people of oppression, and the list goes on (click here if you want to learn more), but there is one parallel in particular that I would like to explore and that is how their religious peers responded to their exploits.

First up is the account of Samson and those who decided to confront this Hebrew Hercules:

Then three thousand men from Judah went down to the cave in the rock of Etam and said to Samson, “Don’t you realize that the Philistines are rulers over us? What have you done to us?” He answered, “I merely did to them what they did to me.” They said to him, “We’ve come to tie you up and hand you over to the Philistines.” (Judges 15:11-17a NIV)

Here we have Samson running roughshod over the Philistines. And yet, these three thousand men of Judah, rather than join him in overthrowing their oppressors, decided to capture Samson and turn him over to their enemies. By their faithless reasoning, Samson was a greater threat for “rocking the boat” than the occupiers who had corrupted them with ungodly fear and turned them into cowards.

This reasoning in regards to Samson closely mirrors the discussion about Jesus, in the Gospel of John, and the threat he represented to the established order:

Then the chief priests and the Pharisees called a meeting of the Sanhedrin. “What are we accomplishing?” they asked. “Here is this man performing many signs. If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our temple and our nation.” Then one of them, named Caiaphas, who was high priest that year, spoke up, “You know nothing at all! You do not realize that it is better for you that one man die for the people than that the whole nation perish.” (John 11:47-50 NIV)

The discussion above takes place directly after Jesus raised Lazarus from the dead. Can you imagine that? A man is literally bringing people back to life, they claim to believe in a God that defeated powerful Egypt, and yet their concern is with what the Romans may think?

The men who turned Samson over to Philistines and the leaders who conspired against Jesus were both guilty of moral cowardice. In both cases, the concern was about the fallout. They feared what others may think, anxiously fretting over the potential for negative repercussions, and that fear led to a moral compromise. The three thousand who went to capture Samson were willing to side with the enemy for sake of political expediency. Likewise, the religious leaders who would eventually have Jesus put to death were more willing to sacrifice a little truth for an imagined greater good.

Samson and Jesus both presented a dangerous threat to the status quo. These moral cowards, more imprisoned by their own inner fear than they were by external oppressors, reasoned that it was better to hand over the heroes of faith, the very men who offered both them and their people a path to salvation, rather than to risk losing their own lives or privileged positions.

We like to think about them as the bad guys. But be honest, what of your cherished positions or most treasured things would you willingly sacrifice without carefully considering the consequences? Would you truly put your own Issac on the altar, the one thing that you value most in the world, and trust God or would you cling to your own reasoning and come up with an excuse for moral compromise?

Good Stewardship or Love of Money and Moral Cowardice?

The failure of Christian Aid Ministries (CAM) to act appropriately in response to sexual abuse caused me to think anew about my own experience.

This organization is basically the flagship of the conservative Anabaptist missionary effort. It is one institution that represents all stripe of conservative Anabaptist more than any other—with their shared German work ethic and careful management of resources.

From early reports, the primary concern seemed about “good stewardship” as it pertained to finances. Faith that does the right thing no matter the cost, apparently, in these initial discussions, taking a back seat to the advice of a lawyer and protecting their image and material assets.

This sort of damage control approach is not unusual in worldly institutions. However, it feels completely out of place for an organization that is supposed to represent a religious tradition of those who would rather face torturous death than to compromise ever so slightly in their commitment.

Indeed, it was Jesus who said, “What good will it be for someone to gain the whole world, yet forfeit their soul?” (Matthew 16:26a) Does an approach focused on avoid liability, punctuated by fear of consequences, the response one would expect of a political campaign, really represent Jesus Christ?

Whatever happened to “let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil” (Matt. 5:37 KJV) and simply telling the truth regardless of cost?

One defining characteristic of CAM’s response is that it is reasonable and not unlike that organization’s general approach to missions. Unlike the disciples, whom Jesus sent out with nothing besides the shirts on their backs and the Spirit of God, they go in on the power of their own resources. It is a reflection of modern-day Anabaptist culture. They are reasonable and rational, not at all radical. Sure, some of their youth might be risk-taking and adventurous, but as a reflection of modern thrill-seeking culture. However, when it comes to really taking a step out in faith, doing what is right even if it means giving up everything, most retreat back to their comfortable religious lifestyles and token sacrifices.

It is really no surprise, then, that there is a tendency towards moral cowardice and “circle the wagons” when a leader needs to step up and take personal responsibility for the mess. I mean, these are men with families, the reputation of something they’ve built over many years to protect, they have something to lose and it is perfectly reasonable that they may hesitate to be open in a way that could expose them legally. Don’t most of us act the same when it comes right down to it? Is there anyone in our time who would actually volunteer to be hung up by their thumbs. It is really easy to advocate doing the right thing when it comes at no personal cost.

So there is definitely some sympathy to be had for those three thousand men from Judah who decided to hand over Samson. It is also reasonable that the religious leaders would choose to sacrifice one man to spare their nation from potential Roman destruction. Samson and Jesus were a threat to the established order in the same way as those who bring hidden sins into the open in our own time. There are many today who would rather “kill the messenger” and bury the prophets so they can continue on as they always have and remain in denial of their own hypocrisy and faithlessness.

Finding Faith Where It Is Least Expected

My blogging over the past couple of years (although less so recently) has focused on the failure of the religious culture I was born into. But that had not been my intention for the start. My writing in this blog had started in anticipation, as a means to share how faith had triumphed within the conservative Mennonite culture.

However, that is not what happened.

What happened is that my friends, my family, and those whom I had admired most, decided to side with what was most rational and sane over my delusional hopes. My hope against hope could not overcome their cold calculation and cynicism. How could it be that people who claimed to take the Bible literally and that Jesus walked on water suddenly turn to statistics and rational arguments as an answer to my pursuit of impossibility and faith? Do they really believe that “all things are possible” as it says in the verses they recite?

They travel around the world, earnestly trying to convert others to their Mennonite understanding, and then revert to “it is what it is” fatalism and insist that hearts can’t change when something comes up that threatened their own status quo. It was this double-mindedness that tortured me for those few years—the impossibility herself recited, “with God all things are possible,” (the theme of my faithful pursuit of a beautiful vision that nobody else could see) while she walked past my discouraged husk one evening and, when I was about to give up, it actually gave me the reason to keep on in my quixotic pursuit of true expectations-defying faith in the Mennonite context.

In the end, I was betrayed, like Samson and Jesus, by those whom I most dearly loved. Also, like those two men, my own bride will come from outside of my birth religious culture. Samson, by divine plan, married a Philistine. Jesus married his bride, the Gentile church… because there was more faith found among them than where it would have been reasonably expected. Like Jesus finding no greater faith in Israel than that of a Roman Centurion, I had to go outside my denominational understanding to find a Christian tradition not mired in modern rationalism and fear of change. Mennonite love could not span prejudice and preference.

The Christian tradition I now am a part of, while not free of the problems of other churches, has provided a fresh (albeit ancient) perspective of faith and, despite the defamatory caricatures I’ve heard in warnings against them by ever defensive Biblical fundamentalist Protestants, have as much vibrancy to their worship and signs of true spiritual life as I’ve found anywhere else. In fact, if it wasn’t for one of them my faith would have foundered—crushed forever against that unforgiving brick wall of Mennonite cultural expectations.

Those Who Try To Keep Their Life…

Speak the truth and you will be maligned. Be truly radical and you will be resisted by all, treated as a threat by those who should be strong allies, betrayed by those whom you trusted as dear friends, and abandoned by the crowds seeking their own ease in your hour of most desperate need.

The same patterns and types exist today as they did in Biblical times, (albeit in a different form) and we need to choose to live in faith and for truth rather by our own understanding and in our own strength. We must stand strong even when those supposed to be our leaders shrink back in fear and urge reasonable compromise.

So, anyhow, whatever did become of Samson?

Samson, after getting an agreement from the fear-fueled Judeans that they wouldn’t kill him themselves, allowed them to restrain him to be brought to the Philistines:

So they bound him with two new ropes and led him up from the rock. As he approached Lehi, the Philistines came toward him shouting. The Spirit of the Lord came powerfully upon him. The ropes on his arms became like charred flax, and the bindings dropped from his hands. Finding a fresh jawbone of a donkey, he grabbed it and struck down a thousand men. (Judges 15:13b‭-‬15 NIV)

Samson, even in being handed over to the enemy by his supposed allies, saw an opportunity and seized upon it. He snatches victory from the jaws of defeat, literally, using a jawbone, and (filled with the Spirit) singlehandedly dispatches one thousand Philistines. Those men from Judah had to feel a bit silly after that, they had clearly picked the wrong side, the moral cowards that they were, and missed the opportunity to share in the victory with courageous Samson.

Likewise, had those who condemned Jesus to death been a bit more courageous, as a group, they might have saved their cherished temple and their beloved identity as a nation. Instead, through their faithless choice, they actually brought the “or else” of Malachi 4:6 upon themselves. The destruction of Jerusalem came as a direct result of the religious leaders picking their course of action based on fear of Rome rather than faith in God. However, the effort of these morally corrupt leaders to save their way of life by killing Jesus clearly did not pan out.

Faithless leaders end up destroying the way of life they so desperately try to preserve through their own diligent efforts. Religious cowards miss the chance for real and lasting success. As Jesus said, “Whoever tries to keep their life will lose it, and whoever loses their life will preserve it.” (Luke 17:33 NIV) That’s a paradox of faith and pattern of Scripture, those who courageously face down giants end up winning despite the odds against them and those whose cowardice leads to moral compromise end up losing everything in the end.

Jesus, like Samson, turned what appeared to be terrible defeat into a stunning victory and made fools of these religious experts who condemned him for going against their customs. Those who rejected Jesus, despite their rational calculations and reasonable compromises, lost everything they were fighting for and missed out on something much better than the lifestyle they clung to so bitterly in their faithless ignorance. They thought they were wise and were really only fools blinded by their own prejudices and preferences.

The good news is that it is never too late to repent, step out from underneath the false security of cultural conditioning and live in the light of the true substance of faith. Change is inevitable and death too. So, live recklessly, selfless, in love for those who need it most, as one with nothing to lose and everything to gain, because that is what praying “on earth as it is in heaven” is all about! Faith means leaving behind the prison of our fears and breaking the bonds of love-limiting expectations.

Why Do Orthodox Christians Celebrate Easter On a Different Date?

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As a Mennonite I never really thought about the date for Easter and why we celebrated it when we did. It was one of those questions I didn’t know to ask and only became a small curiosity after I started to celebrate the holiday on a different date as an Orthodox.

Fortunately, there are those at my parish willing to answer those questions I don’t even know to ask. An older gentleman named Joe went through the effort to copy two different references on the topic that explain the divergence of practice between the Orthodox East and the Roman West.

The regulations deciding the date for the celebration Easter were established by the First Ecumenical Council in 325 A.D. There were three criteria, as stated in the booklet, “The Date of Holy Easter” published by the Syrian Orthodox Archodiocese in 1963:

1) “That Easter must always be celebrated on a Sunday”.

2) “That Easter must never be celebrated on the same day as the Jewish Passover”.

3)”That Easter should never be celebrated on or before the vernal equinox of any year”.

Those three criteria were unanimously decided by the church. The Church of Alexandria, with its “noted astonomers,” was picked to announce the date to the Church of Rome every year and Rome given the responsibility of passing that along to the other Churches.

All of Christendom celebrated Easter together, even after the Great Schism, based on the three criteria—that is until the Roman Catholic West decided to unilaterally, in 1582 under the direction of Pope Gregory, adopt a new calendar and disregard one of the three criteria established by the Ecumenical Council in 325.

So, in short, Papal supremacy is why the West (including Protestants) celebrate when they do and the First Ecumenical Council is why the Orthodox celebrate when they do. Of course it does get more technical than that. I’ll send anyone the pamphlets if they are interested in the answers to questions they never thought to ask…

Sailing Against Unfavorable (or non-existent) Winds

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On March 30th, 2015, I published a blog, “Sailing Beyond Safe Waters,” to express my determination to go beyond the safe harbor religious tradition and cultural obligation to truly live in faith.

That was when my blog was only viewed by my family and close friends. In the time since my audience grew exponentially and my life took some completely unexpected turns. Perhaps needless to say, I did leave that safe harbor (where some continue their cross harbor pleasure cruises make believing that they’ve entered the ocean of faith) and have charted territories completely new to me.

In the past couple years I’ve experienced the high seas of fear and doubt. There have been those moments of terror and panic too, when the winds howled, threatening to overwhelm the very timbers of my being, and the waves of a hopeless reality crashed hard. But I continued on, determined to break through, clinging to hope, and facing down the impossible.

Then there was that night when the main mast of my determination snapped, my ship of faith had been capsized by a rouge wave, and all seemed lost. The the debris of my dreams lay scattered across a swath of water a mile long and wide. It was the very thing those harbor pilots (who fancy themselves as seafarers for having seen the mouth of the harbor once or twice) had warned me against when had set out. If they cared, their faithless answers were vindicated with my failure.

However, my distress calls did not go unanswered. I was not alone on this ocean and there were those, who had also left their own safe harbors by necessity or choice, as determined to not let my journey end. It was their help that some of the more important items strewn about (things like meaning and purpose) were recovered from the wreakage.

Those on the ocean either know their need of others or they perish in the first big storm that they encounter. It is only in trials and tribulations that you know who your true friends are in a world of imposters. I’ve learned, by sailing beyond safe waters, that it is only the opinions of those who are there for in times of crisis that truly matter.

Finding the wind for your sails…

The time since then has been one of trying to rebuild identity around something more stayed and keeping doing those things that I’ve done right. I’ve been able to do some personal inventory and think of those things that really matter most to me.

My life, all things considered, hasn’t been bad. I have rental property, a great job, freedom to travel, ideas for the future and a precious bhest. That said, despite being enthralled by the beauty of Orthodoxy, it has been difficult to recover that basic faith—the faith that took me out of the safe harbor into the expanse of the deep—and I’m not sure if it is something that can be recovered.

I’ve been towed along by the obligations of life and a commitment to love with the impossible love in particular. I’ve taken the freedom of not having to try to navigate the waters of romance (having basically settled that question) to take on some other challenges. I’ve found that it is much easier for me to take risks now, leading to some small investments and exploring some others.

Still, the bigger pieces of my new life (post-storm) have yet to fall into place. The sails are unfurled on this vessel of faith, a vessel now shared with someone else, but we wait in the doldrums of the present, scrubbing the decks repeatedly (or, rather, doing the dishes and chores for a household of one) while hoping for that favorable wind that will carry us from this purgatory, of a life neither completely here nor fully there, and finally carry us to the paradise over the horizon.

It is important to be ready for when the wind returns, to have the capacity to take full advantage of that moment. The hard part is having the right mentality about the present reality to get to that moment and be ready to be underway—sailing again.

Mary and Restored Womanhood

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A great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. She was pregnant and cried out in pain as she was about to give birth. Its tail swept a third of the stars out of the sky and flung them to the earth. The dragon stood in front of the woman who was about to give birth, so that it might devour her child the moment he was born. She gave birth to a son, a male child, who “will rule all the nations with an iron scepter. (Revelation 12:1‭-‬2‭, ‬4‭-‬5a NIV)

Mary is described in splendid terms in the account above. She is wearing a crown with twelve stars symbolizing the tribes of Israel, clothed with divinity and standing above creation. As she gives birth the dragon stands ready to “devour her child the moment he was born,” an allusion to Herod who ordered male children to be killed after Jesus was born to prevent a potential challenge to his throne, yet she prevails. It takes a queen to give birth to a king and Mary is described in precisely those terms.

Growing up in a Protestant fundamentalist church the role of Mary was almost always dismissed or downplayed. While nobody in these churches would argue against the significance of Abraham, Elijah, King David, John the Baptist or the Apostle Paul, many do brush off the significance of Mary in the Biblical narrative and, despite claiming that Jesus is their king, would scoff at the idea that Mary should be regarded as Queen Mother. In this view, Mary is basically interchangeable with any other woman and nobody special or worthy of the veneration given to faithful men.

The disregard for the example of womanhood that Mary embodies is not without consequence. In fact, it is a disrespect that I would argue leads to male abuses, abuses that lead to female reactions and greater dysfunction. In other words, feminism is a response to traditional female roles being dismissed and downplayed in the same way that Mary’s role is disregarded. Many women feel that the only way they can be recognized is by thriving in what has historically been a male domain and it is no wonder that they do. Why pursue womanhood when only male roles are worth celebrating?

Mary, the answer to Eve…

One Biblical character Protestant fundamentalists have no problem talking about is Eve. They have no problem talking about how Eve was the one first deceived or quoting verses about male authority over women. I know many men who spend an awful lot of time discussing bad female characters, like Jezebel, or any woman who would dare challenge their authority, and continually attempting to blame women for their own failures.

For example, I recall a morbidly obese man who faulted his wife’s cooking for his condition and I know many more men who try to use female immodesty as a means to offload responsibility for their own lusts and abuses. And so it goes. These men are imposters rather than Christian leaders. They want to claim authority for themselves and yet, at every turn, blame women for their failures. They resemble Adam who blamed Eve more than Jesus who took up the cross despite being blameless.

To solve this age-old problem we should go back to the beginning and right after the fall of mankind:

I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel. (Genesis 3:15 NIV)

This was what God told the serpent who deceived Eve. It is a prophecy about “the woman” and also specifically a woman. This woman would produce a child that would crush the head of this serpent and this is exactly what we read happened in the book of Revelation:

The great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him. (Revelation 12: 9 NIV)

The woman with “enmity” towards the serpent triumphed over the dragon through her offspring and that woman is the answer to those still deceived and stuck with Eve. The parallels between Eve and Mary, the antidote, are too great to ignore and were well-understood by the faithful in the early church:

As Eve was seduced by the word of an angel and so fled from God after disobeying his word, Mary in her turn was given the good news by the word of an angel, and bore God in obedience to his word. As Eve was seduced into disobedience to God, so Mary was persuaded into obedience to God; thus the Virgin Mary became the advocate of the virgin Eve. (St Irenaeus of Lyons, “Against Heresies” [A.D. 175-185])

This is the logical extension of what St Paul’s exposition in his letter to the Galatians about slavery under the law and freedom in the Spirit:

His son by the slave woman was born according to the flesh, but his son by the free woman was born as the result of a divine promise. (Galatians 4:23 NIV)

The comparison above is between Abraham’s two sons, one born by human effort to the slave woman and another by divine origin to his wife Sarah, but the greater context Paul speaks of is of our own divine sonship and salvation. The sons of Eve lives in bondage, they are subject to the law and perpetually trying to escape the condemnation of the law through their own efforts. But he writes of another son “born of a woman” who provides an opportunity for us to be an heir of God and a son of the free woman.

Jesus is understood to be the new Adam. Or the Adam who brought the “life-giving spirit” rather than death like his predecessor (1 Corinthians 5:45) and salvation from sin. And, his mother, in the same way, is understood to be the woman whose obedience overcame the curse of Eve’s disobedience and undoes the curse upon women. It is through the man Jesus, born of a woman, Mary, that we are saved. But it was not any woman, it was not a woman under the bondage of sin—it was a free woman.

“Behold your mother!”

There are those who use references to brothers and sisters of Jesus as proof that Mary, after giving birth to Jesus, conceived to Joseph and didn’t remain a virgin. This is another subtle way to belittle her and the significance of her role in the story of our salvation. It is also something routinely used by men to undermine the authority of the church. The perpetual virginity of Mary, for that reason, is important as a theological point and a misunderstanding of Scripture that is easily cleared up.

First of all, because it was not uncommon for older men to marry younger women in Biblical times, Ruth and Boaz for example, and it is widely accepted that there was an age differential between Mary and Joseph. It is quite possible, even probable, that Joseph was an older widower and had other children to another woman. So, in other words, the references to the “brothers” and “sisters” of Jesus could be step-brothers and step-sisters rather than other sons and daughters of Mary his mother.

Second, it is possible that we are misunderstanding the words used. Indeed, the same words translated as “brothers” and “sisters” could denote a close relative as Aramaic, the language being spoken, didn’t distinguish between brother or sister and a cousin. It seems similar to how Filipinos use the word “Tito” (literally uncle) and “Tita” (literally aunt) to also refer to a cousin or respected elder. So we may be dealing with a language translation issue.

Whatever the case, it is definitely not advisable to take our cues from those who were in doubt of Jesus, who identified him as “the carpenter’s son” and didn’t accept him as God’s son:

Isn’t this the carpenter’s son? Isn’t his mother’s name Mary, and aren’t his brothers James, Joseph, Simon and Judas? Aren’t all his sisters with us? Where then did this man get all these things?” And they took offense at him. (Matthew 13:55-57 NIV)

Note, the passage does not say that Mary is the mother of the other “brothers” and “sisters” mentioned.

If we should not be offended when Jesus claims to be God’s son rather than that of Joseph, then we should not be apt to resist the idea that his brothers and sisters could be from another woman and the real possibility Mary remained a virgin. This is the view of early church writers:

The Book [the Protoevangelium] of James [records] that the brethren of Jesus were sons of Joseph by a former wife, whom he married before Mary. Now those who say so wish to preserve the honor of Mary in virginity to the end, so that body of hers which was appointed to minister to the Word […] might not know intercourse with a man after the Holy Spirit came into her and the power from on high overshadowed her. And I think it in harmony with reason that Jesus was the firstfruit among men of the purity which consists in [perpetual] chastity, and Mary was among women. For it were not pious to ascribe to any other than to her the firstfruit of virginity. (Origen, “Commentary on Matthew 2:17” [A.D. 248]).

And the doubt of this answered emphatically by St Jerome:

[Helvidius] produces Tertullian as a witness [to his view] and quotes Victorinus, bishop of Petavium. Of Tertullian, I say no more than that he did not belong to the Church. But as regards Victorinus, I assert what has already been proven from the gospel—that he [Victorinus] spoke of the brethren of the Lord not as being sons of Mary but brethren in the sense I have explained, that is to say, brethren in point of kinship, not by nature. [By discussing such things we] are […] following the tiny streams of opinion. Might I not array against you the whole series of ancient writers? Ignatius, Polycarp, Irenaeus, Justin Martyr, and many other apostolic and eloquent men, who against [the heretics] Ebion, Theodotus of Byzantium, and Valentinus, held these same views and wrote volumes replete with wisdom. If you had ever read what they wrote, you would be a wiser man. (Jerome, Against Helvidius: The Perpetual Virginity of Mary 19 [A.D. 383]).

We believe that God was born of a virgin, because we read it. We do not believe that Mary was married after she brought forth her Son, because we do not read it. […] You [Helvidius] say that Mary did not remain a virgin. As for myself, I claim that Joseph himself was a virgin, through Mary, so that a virgin Son might be born of a virginal wedlock. (ibid., 21).

If that isn’t enough to clear up the issue, the emphasis that even Joseph became purified through Mary’s virginity (similar to what Paul says about believing spouse “sanctifying” their unbelieving partner and children in 1 Corinthians 7:14), then we should consider again what Jesus did on the cross:

Now there stood by the cross of Jesus His mother, and His mother’s sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus therefore saw His mother, and the disciple whom He loved standing by, He said to His mother, “Woman, behold your son!” Then He said to the disciple, “Behold your mother!” And from that hour that disciple took her to his own home. (John 19:25-29 NIV)

Jesus, in agony on the cross, soon to say “it is finished” and give up his spirit, and his concern is who would care for his mother. Not only does this highlight how important Mary is to Jesus, but it would also be completely unnecessary for Jesus to assign someone to care for his mother if she had other sons and daughters. What we do know is that Jesus had to assign someone to care for his mother, to a disciple, and that would be odd if she actually had many children.

But there’s a twist…

Mary, in the same way, we have become sons of Abraham through faith (Galatians 3:29) and similar to how Jesus became a son of Joseph through adoption, has also become our mother. If we are coheirs of Christ, sharing in his divinity through our adoption, then we are, likewise, are sons and daughters of Mary his mother. So, rejoice, our inheritance through Eve (sin and death) has been overcome through the Blessed Virgin and by her Son!

“From now on all generations will call me blessed…”

And Mary said: “My soul glorifies the Lord and my spirit rejoices in God my Savior, for he has been mindful of the humble state of his servant. From now on all generations will call me blessed, for the Mighty One has done great things for me—holy is his name. His mercy extends to those who fear him, from generation to generation. He has performed mighty deeds with his arm; he has scattered those who are proud in their inmost thoughts. He has brought down rulers from their thrones but has lifted up the humble. He has filled the hungry with good things but has sent the rich away empty. He has helped his servant Israel, remembering to be merciful to Abraham and his descendants forever, just as he promised our ancestors.” (Luke 1:46-55 NIV)

It is sad that those words above do not carry much weight in some quarters who claim a ‘literal’ understanding of Scripture. I suppose they may think that Mary, a young woman, should not be taken seriously and her words are merely the product of unchecked female exuberance?

In that case, these doubters should look at a declaration made by Elizabeth, full of the Spirit, in the verses right before Mary’s exclamation:

When Elizabeth heard Mary’s greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. In a loud voice she exclaimed: “Blessed are you among women, and blessed is the child you will bear! But why am I so favored, that the mother of my Lord should come to me? (Luke 1:41-43 NIV)

If the witness of two women and the Spirit isn’t enough, what will be?

Mary is most certainly blessed among women. If we should believe anything else said in Luke, then we must accept this is the reality, that it is something spoken through Elizabeth by the Spirit, and should join the generations of the faithful who call Mary blessed.

Mary is the Ark of the New Covenant!

Mary is blessed because she, set apart by her parents, allowed herself to be a vessel. Mary is referred to as the “Ark of the New Covenant” and that is because of the direct parallels in Scripture made between her and the holiest of vessels in Israel…

Mary is overshadowed and filled:

The angel answered, “The Holy Spirit will come on you, and the power of the Most High will overshadow you. So the holy one to be born will be called b the Son of God. (Luke 1:35)

As the ark of the Lord (in the tabernacle) was overshadowed and filled:

Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle. Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle. (Exodus 40:34,35 NIV)

***

David, a man after God’s own heart, revered the ark:

David was afraid of the Lord that day and said, “How can the ark of the Lord ever come to me? (2 Samuel 6:9)

Likewise, righteous Elizabeth says the same thing about Mary:

But why am I so favored, that the mother of my Lord should come to me? (Luke 1:43)

***

David, to the scorn of his wife, celebrated the ark of the Lord:

Wearing a linen ephod, David was dancing before the Lord with all his might, while he and all Israel were bringing up the ark of the Lord with shouts and the sound of trumpets. (2 Samuel 6:14,15)

Likewise, unborn John the Baptist, in defiance of those who do not honor the mother of our Lord, also leaped at the sound of Mary’s voice:

As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy. (Luke 1:44)

***

Finally, the ark of the Lord took a detour:

He was not willing to take the ark of the Lord to be with him in the City of David. Instead, he took it to the house of Obed-Edom the Gittite. The ark of the Lord remained in the house of Obed-Edom the Gittite for three months, and the Lord blessed him and his entire household. (2 Samuel 6:10,11 NIV)

And that parallels this:

At that time Mary got ready and hurried to a town in the hill country of Judea, […] Mary stayed with Elizabeth for about three months and then returned home. (Luke 1:39,56 NIV)

So, given these clear parallels, it is only right Mary is called the “Ark of the New Covenant” and Theotokis (“Bearer of God”) and to say otherwise is to be ignorant of Scripture.

And, yes, all those filled with the Spirit do, in a way, parallel Mary in this regard. Christians are told, by St Paul, that they are the “temple of the Holy Spirit” and to “glorify God in your body” by remaining free of sexual immorality (1 Corinthians 19:18-20) and this is following the example of Mary in being a vessel. However, Mary literally carried our Lord and Savior in her womb, we are told she is blessed among women and for that she is worthy of our honor and veneration—in the same way as the Ark of the Covenant.

Mary, like that Ark, is also set apart as holy and not to be touched.

“Do whatever he tells you.”

Mary was also an example of motherhood. She did not keep her son for herself by refusing to let him go or holding him back and enabled him to fulfill his purpose instead.

I’ve never thought much about this before listening to Dr. Jordan Peterson a few months ago and the contrast he makes between Mary and the devouring (or Oedipal) mother or mother who over-protects her child, attempts to keep them for herself and is a hindrance rather than a help to healthy development.

Peterson says Mary is the archetype of a good mother for offering her son to the service of God and as a sacrifice to the world. That is what good mothers do, rather than hoard (or, heaven forbid, destroy) the blessings of their womanhood, they give their children for sake of the world.

Anyhow, let’s take a look at the events leading up to the first miracle attributed to Jesus in Scripture:

On the third day a wedding took place at Cana in Galilee. Jesus’ mother was there, and Jesus and his disciples had also been invited to the wedding. When the wine was gone, Jesus’ mother said to him, “They have no more wine.” “Woman, why do you involve me?” Jesus replied. “My hour has not yet come.” His mother said to the servants, “Do whatever he tells you.” (John 2:1‭-‬5 NIV)

Some Protestant commentators take the inflection of the English translation (when Jesus says “woman, why do you involve me?” in response to Mary) as evidence that Jesus didn’t have any special regard for his mother. This is to suggest that Jesus would blatantly disregard the commandment to “honor your father and mother” (Exodus 20:1–21, Deuteronomy 5:1–23) and go against his own words rebuking those who defied God’s command (Matthew 15:3-9) and basically make him a hypocrite.

This word “woman,” according to what I’ve read, is more to the effect of “madam” than the English translation suggests and is also the same word used to denote a man’s wife elsewhere in Scripture. There is no reason to suspect that Jesus would be disrespectful of his mother and those who suggest that this is the case should probably consider the actions that accompanied his words.

We know what Jesus did immediately thereafter. He, like a good son, does and honors his mother by doing what she requests of him. Mary, for her part, does what a good mother does, she prompts her son to action and encourages others to give her son the respect he is due. We should not forget that Mary, in the same way as God the Father (yet as a human mother), also willingly gave her only son.

More on sons and their mothers…

Mary, mother of the King?

When Bathsheba went to King Solomon to speak to him for Adonijah, the king stood up to meet her, bowed down to her and sat down on his throne. He had a throne brought for the king’s mother, and she sat down at his right hand. “I have one small request to make of you,” she said. “Do not refuse me.” The king replied, “Make it, my mother; I will not refuse you.” (1 Kings 2:19‭-‬20 NIV)

It is interesting how good mothers intercede and especially on behalf of their sons. We see how Bathsheba (treated with reverence by Solomon) brought a petition to him and his response. There are also many stories of faithful mothers who prayed, with tears, every day for their wayward sons and I do believe that God hears their prayers. We also see this in the story of a mother who made a request to Jesus on behalf of her sons:

Then the mother of Zebedee’s sons came to Jesus with her sons and, kneeling down, asked a favor of him. “What is it you want?” he asked. She said, “Grant that one of these two sons of mine may sit at your right and the other at your left in your kingdom.” (Matthew 20:20‭-‬21 NIV)

This account is told differently in Mark 10, where the sons of Zebedee, James, and John, to the indignation of the other disciples, make this request themselves rather than through their mother. I’m not sure how to reconcile the two accounts, but I do see the role of mothers as significant. Let’s not forget that it was Bathsheba who prompted King David to name her son, Solomon, as his successor:

Then Nathan asked Bathsheba, Solomon’s mother, “Have you not heard that Adonijah, the son of Haggith, has become king, and our Lord David knows nothing about it? Now then, let me advise you how you can save your own life and the life of your son Solomon. Go in to King David and say to him, ‘My Lord the king, did you not swear to me your servant: “Surely Solomon your son shall be king after me, and he will sit on my throne”? Why then has Adonijah become king?’ (1 Kings 1:11‭-‬13 NIV)

Now, clearly the prophet Nathan could’ve gone directly to the king himself and made this request on behalf of Solomon. But it seems Nathan, as a man of God, knew a little about the persuasive power that a woman has over a man and therefore makes his request to Bathsheba instead. Good men, like good Kings who listen to their Queen Mother, listen to women, especially their wives and even more especially their own mothers.

Honor goes to the humble…

Going back to the question of who sits at the right and left hand of Jesus. We read the answer Jesus gave:

“You don’t know what you are asking,” Jesus said to them. “Can you drink the cup I am going to drink?” “We can,” they answered. Jesus said to them, “You will indeed drink from my cup, but to sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared by my Father.” (Matthew 20:22‭-‬23 NIV)

Unlike worldly leaders who privilege themselves, in God’s kingdom “the last will be first, and the first will be last” (Matthew 20:16) or, in other words, those who have suffered most in this life will hold the highest places of honor in the kingdom.

My own thought is that there is one person who fits this description of suffering more than any other and that being the mother forced to watch her precious child, literally the perfect son, be falsely accused, brutally tortured, viciously ridiculed, and murdered in the most horrible method.

Can you imagine how Mary, a mother, would’ve felt as Jesus hung there dying?

I’ve heard that women, due to their giving birth, have a higher threshold for physical pain than men. Since pain is subjective, I’m not sure if that is true. But I do know, from personal experience, the sound of a mother’s wail upon the loss of her only and most beloved child. It was something that cut me to my soul.

It would be quite ironic, given that men argued for the honor to bestowed upon them, if the humble mother of our Lord and Savior was given that seat of honor beside her son. We can recall Peter boldly saying to Jesus, “Even if I have to die with you, I will never disown you,” (Mark 14:31) and how the other disciples quickly agreed. But this male bravado quickly faded away as Jesus was taken away to be killed. It was Mary, not Peter, who remained beside Jesus until the end.

Can you think of anyone more worthy of sitting at the right hand of Jesus than his mother?

Anyhow, regardless of where Mary sits in the minds of some, she is the Queen Mother and worthy of our honor or Jesus is not King. Because if we deny this we are basically joining those who used “king of the Jews” as a mocking description. But, if Jesus is Lord, and the lineage to David coming through his mother, then we ought to show due respect to the queenship of his mother. And, given that Jesus listens to his mother and since we already do ask others to pray for is all the time, it doesn’t like a bad thing to follow the lead of Nathan.

Mary, the prayerful mother

Had anyone a few years ago asked me about the importance of Mary I would’ve probably said she was a good woman and shrugged. I would not have understood why Orthodox Christians venerate her (with all the saints) and would say that all we need is Jesus.

However, I was ignorant. Of course, Jesus is the center of our faith, he is our Lord and Savior, we worship only the Father, Son, and Holy Spirit. But that doesn’t mean the other examples in Scripture (and in the history of the church) are worth nothing for us. No, their unique stories of faith are there for our benefit, to encourage us, and as examples that we can emulate.

Mary stands out as one of these faithful examples. Her contemplation, how she “treasured” things and “pondered them in her heart” (Luke 2:19,2:51), and her strength in remaining with her son, her willing response to the angel (“I am the Lord’s servant” Luke 1:38), the proper honor she is given by the faithful, provides a restored vision for womanhood.

Certainly, there are many good women. Many have even seen their children martyred for the sake of the Gospel. But Mary was the mother of our Lord and Savior, the vessel God chose for his son, and (like Eve) not just any woman. She should be honored, her true feminine strength should be praised, and it is through her womb that salvation came to the world.