Morning Prayers

Bought this prayer book at the Monastery of the Great Meteoron.

(After rising from sleep, stand with reverence and fear off God, make the sign of the cross and say:)

In the name of the Father and the Son and the Holy Spirit. Amen

Glory to you, our God, glory to you.

Heavenly King, comforter, the Spirit of truth, who are present everywhere filling all things,

Treasury of god things and Giver of life, come and dwell in us,

Cleanse us of every stain, and save our souls, glorious Lord.

Holy God, Holy Mighty, Holy, Immortal, have mercy on us (3). Glory to the Father and the Son and the Holy Spirit, now and forever and to the ages of ages. Amen. All holy Trinity, have mercy on us.

Lord, forgive us our sins. Master, pardon our transgressions. Holy One, visit and heal our infirmities for your name's sake. Lord have mercy (3). Glory to the Father and the Son and the Holy Spirit, now and forever and to the ages of ages. Amen.

Our Father, who art in heaven,'hallowed be thy name.'thy kingdom come.

Thy will be done, on earth as it is in heaven.

Give us this day our daily bread,

and forgive us our trespasses, as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil.

For yours is the kingdom and the power and the glory, of the Father and the Son and the Holy Spirit, now and forever and to the ages of ages. Amen.

Having risen from sleep, we fall down before you, O good One, and sing to you, mighty One, the angelic hymn: Holy, holy, holy art thou, O God. Through the prayers of the Theotokos, have mercy on us.

Glory to the Father and the Son and the Holy Spirit.

Having aroused me from sleep and bed, O Lord, enlighten my mind and open my heart and lips that I may sing to you, Holy, holy, holy, art thou, O God. through the prayers of Theotokos, have mercy on us. Now and forever and to the ages of ages. Amen.

Suddenly the judge will come and every one's deeds will be revealed. But with awe we cry out in the middle of the night: Holy, holy, holy art thou, o God, through prayers of the Theotokos, have mercy on us.

Note: Theotokos is the name given to Mary, mother of Jesus in the Orthodox tradition.

Morning Prayers

Bought this prayer book at the Monastery of the Great Meteoron.

(After rising from sleep, stand with reverence and fear off God, make the sign of the cross and say:)

In the name of the Father and the Son and the Holy Spirit. Amen

Glory to you, our God, glory to you.

Heavenly King, comforter, the Spirit of truth, who are present everywhere filling all things,

Treasury of god things and Giver of life, come and dwell in us,

Cleanse us of every stain, and save our souls, glorious Lord.

Holy God, Holy Mighty, Holy, Immortal, have mercy on us (3). Glory to the Father and the Son and the Holy Spirit, now and forever and to the ages of ages. Amen. All holy Trinity, have mercy on us.

Lord, forgive us our sins. Master, pardon our transgressions. Holy One, visit and heal our infirmities for your name's sake. Lord have mercy (3). Glory to the Father and the Son and the Holy Spirit, now and forever and to the ages of ages. Amen.

Our Father, who art in heaven,'hallowed be thy name.'thy kingdom come.

Thy will be done, on earth as it is in heaven.

Give us this day our daily bread,

and forgive us our trespasses, as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil.

For yours is the kingdom and the power and the glory, of the Father and the Son and the Holy Spirit, now and forever and to the ages of ages. Amen.

Having risen from sleep, we fall down before you, O good One, and sing to you, mighty One, the angelic hymn: Holy, holy, holy art thou, O God. Through the prayers of the Theotokos, have mercy on us.

Glory to the Father and the Son and the Holy Spirit.

Having aroused me from sleep and bed, O Lord, enlighten my mind and open my heart and lips that I may sing to you, Holy, holy, holy, art thou, O God. through the prayers of Theotokos, have mercy on us. Now and forever and to the ages of ages. Amen.

Suddenly the judge will come and every one's deeds will be revealed. But with awe we cry out in the middle of the night: Holy, holy, holy art thou, o God, through prayers of the Theotokos, have mercy on us.

Note: Theotokos is the name given to Mary, mother of Jesus in the Orthodox tradition.

Following St. Paul's Footsteps (6)

Background to Religious Pluralism Facing Paul

The socio-political arena of the Greco-Roman world was in a time of great flux during the New Testament times. Even though Rome has proved herself to be the greatest military power at that time, she discovered that conquering a people was easier than keeping a people conquered. There were frequent revolts and the Roman legions were hard pressed to put down the many rebellions. In their conquest, the Roman Empire had come into contact with the ancient civilizations of Persian and Egypt. These ancient civilizations offered an exotic culture which was readily adopted by the Romans. Retired legionnaires and nobility given foreign lands as rewards often found themselves assimilated by the local culture. Those who settled in Philippi, Thessaloniki, Berea and Athens were mainly retired legionnaires.

Pax Romana had opened up provincial Judea to the rest of the Roman Empire by trade and travel. While most conquerors left religious Judea alone, however, there was nothing to prevent the infiltration into Judea of new ideas and formative practices. First, the increasing influence of Hellenistic-Roman philosophies on the more learned members of the Judea society. This was especially true of those who have sent their sons for a Greek classical education. Hellenistic-Roman philosophies as distinct from Greek philosophy from which it originates in that it is taught and lived as a religion as well as a moral code. Its spiritual formation practices were by learning a new viewpoint (protepsis), deciding on a moral set of action (paraenesis), and to act (diatribe). In its application it promoted individualism in that these philosophies “concentrated on the individual and his or her place in the cosmos.” This is obviously in conflict with the community based, theo-centric beliefs of Jews and Christians.

Second, the Roman authorities tolerated religious pluralism. The Roman pantheon has absorbed many of the Greek gods. It was not unusual for them to assimilate any local deities of the countries they have conquered. Added to this was the widespread acceptance of mystery cults. Mystery cults are those needing a secret initiation to join and in return, initiate may receive special knowledge, special relationship with certain deities, and be assured of special benefits to be member of such a cult. Latourette identifies some of these mystery religions. Of interest is Hermeticism which was claimed to be based on the writings of Herme Trismegistus. The teachings centred on the superiority of the spirit over matter from which it arises to immortality. It later developed to Gnosticism in Christianity.Some mystery cults are Gnostic in their teachings.

All these deities were appeased by various rituals. As historian Williams observes, “salvation has little to do with the exact content of what you believed as long as you did the prescribed acts. Form and action, not content, were most important.” The spiritual formation practices of these religious groups were in rituals or right practices. Its dichotomy with moral thinking may lead to living religious yet immoral life. As long as one performs the rituals correctly, other things do not matter. According to Williams, “everyone knows that the pax Romana was dependent on the pax deorum (peace of the gods)”

Finally, the understanding of community itself was changing during that period. This will have a profound effect on spiritual formation practices in Judea which were prominently Jewish. Where once a community was either the household or the city state, there arose around this time, voluntaries communities made up of members with special interests. Banks described these special interests as “political, military, and sporting concerns; professional and commercial guilds, artisans and members of craft; philosophical schools and religious society.” There came into existence four types of communities especially in the cities: (1) the household, (2) voluntary associations (sporting clubs, etc), (3) religious groups, and (4) schools teaching philosophy and rhetoric. The special interest communities had became so popular that it decreased the influence of the household as the major educator of its members.

Religious Judea too created special interest communities. Some examples of these communities are the synagogues, Pharisees, Sadducees, Zealots, Herodians, Samaritans, and members of Qumrun. During and after the time of the exile, the synagogues had gradually become centre of worship and learning. This model was also used by the Christian communities as they seek to develop a community for worship and learning, for interaction with Jews and together living a life glorifying to God.

Following St. Paul's Footsteps (6)

Background to Religious Pluralism Facing Paul

The socio-political arena of the Greco-Roman world was in a time of great flux during the New Testament times. Even though Rome has proved herself to be the greatest military power at that time, she discovered that conquering a people was easier than keeping a people conquered. There were frequent revolts and the Roman legions were hard pressed to put down the many rebellions. In their conquest, the Roman Empire had come into contact with the ancient civilizations of Persian and Egypt. These ancient civilizations offered an exotic culture which was readily adopted by the Romans. Retired legionnaires and nobility given foreign lands as rewards often found themselves assimilated by the local culture. Those who settled in Philippi, Thessaloniki, Berea and Athens were mainly retired legionnaires.

Pax Romana had opened up provincial Judea to the rest of the Roman Empire by trade and travel. While most conquerors left religious Judea alone, however, there was nothing to prevent the infiltration into Judea of new ideas and formative practices. First, the increasing influence of Hellenistic-Roman philosophies on the more learned members of the Judea society. This was especially true of those who have sent their sons for a Greek classical education. Hellenistic-Roman philosophies as distinct from Greek philosophy from which it originates in that it is taught and lived as a religion as well as a moral code. Its spiritual formation practices were by learning a new viewpoint (protepsis), deciding on a moral set of action (paraenesis), and to act (diatribe). In its application it promoted individualism in that these philosophies “concentrated on the individual and his or her place in the cosmos.” This is obviously in conflict with the community based, theo-centric beliefs of Jews and Christians.

Second, the Roman authorities tolerated religious pluralism. The Roman pantheon has absorbed many of the Greek gods. It was not unusual for them to assimilate any local deities of the countries they have conquered. Added to this was the widespread acceptance of mystery cults. Mystery cults are those needing a secret initiation to join and in return, initiate may receive special knowledge, special relationship with certain deities, and be assured of special benefits to be member of such a cult. Latourette identifies some of these mystery religions. Of interest is Hermeticism which was claimed to be based on the writings of Herme Trismegistus. The teachings centred on the superiority of the spirit over matter from which it arises to immortality. It later developed to Gnosticism in Christianity.Some mystery cults are Gnostic in their teachings.

All these deities were appeased by various rituals. As historian Williams observes, “salvation has little to do with the exact content of what you believed as long as you did the prescribed acts. Form and action, not content, were most important.” The spiritual formation practices of these religious groups were in rituals or right practices. Its dichotomy with moral thinking may lead to living religious yet immoral life. As long as one performs the rituals correctly, other things do not matter. According to Williams, “everyone knows that the pax Romana was dependent on the pax deorum (peace of the gods)”

Finally, the understanding of community itself was changing during that period. This will have a profound effect on spiritual formation practices in Judea which were prominently Jewish. Where once a community was either the household or the city state, there arose around this time, voluntaries communities made up of members with special interests. Banks described these special interests as “political, military, and sporting concerns; professional and commercial guilds, artisans and members of craft; philosophical schools and religious society.” There came into existence four types of communities especially in the cities: (1) the household, (2) voluntary associations (sporting clubs, etc), (3) religious groups, and (4) schools teaching philosophy and rhetoric. The special interest communities had became so popular that it decreased the influence of the household as the major educator of its members.

Religious Judea too created special interest communities. Some examples of these communities are the synagogues, Pharisees, Sadducees, Zealots, Herodians, Samaritans, and members of Qumrun. During and after the time of the exile, the synagogues had gradually become centre of worship and learning. This model was also used by the Christian communities as they seek to develop a community for worship and learning, for interaction with Jews and together living a life glorifying to God.

Journal of Spiritual Formation and Soul Care

Finally an academic journal on spiritual formation! This means that spiritual formation has come of age and has moved from the margins to be considered a serious academic discipline. My inaugural issue arrived when I was in Greece.

The Journal of Spiritual Formation and Soul Care is a peer-reviewed journal published twice a year (beginning spring 2008) by the Talbot School of Theology's Institute for Spiritual Formation. The purpose of the journal is advancing the discussion of the theory and practice of Christian formation and soul care for the sake of the educational ministries of the church, Christian education and other para-church organizations through scholarly publications that are rooted in biblical exegesis, systematic theology, the history of Christian spirituality, philosophical analysis, psychological theory/research, spiritual theology, and Christian experience.

While the journal will be rooted in biblical and theological inquiry, the existential nature of Christian spirituality demands an interdisciplinary approach in which disciplines such as history, psychology, philosophy, literature, and sociology have a valuable contribution. The major intent of the editors is to place before the Christian community writing that will foster the field of spiritual formation and soul care as that has been understood and developed within historic Christianity.

The inaugural issue includes: Advancing the Discussion: Reflections on the Study of Christian Spiritual Life by Evan B. Howard; Spirit, Community, and Mission: A Biblical Theology for Spiritual Formation by Richard E. Averbeck; Resisting the Temptation of Moral Formation: Opening to Spiritual Formation in the Cross and the Spirit by John Coe; Spiritual Formation and the Warfare between the Flesh and the Human Spirit by Dallas Willard; and Seeking Historical Perspectives for Spiritual Direction and Soul Care Today by James M. Houston. Book reviews are included of The Rule of St. Benedict of Nursia, Short-Term Spiritual Guidance, Spirituality Old & New: Recovering Authentic Spiritual Life, The Jesus Way: A Conversation On The Ways That Jesus Is The Way, and Transforming Spirituality: Integrating Theology and Psychology.

Journal of Spiritual Formation and Soul Care

Finally an academic journal on spiritual formation! This means that spiritual formation has come of age and has moved from the margins to be considered a serious academic discipline. My inaugural issue arrived when I was in Greece.

The Journal of Spiritual Formation and Soul Care is a peer-reviewed journal published twice a year (beginning spring 2008) by the Talbot School of Theology's Institute for Spiritual Formation. The purpose of the journal is advancing the discussion of the theory and practice of Christian formation and soul care for the sake of the educational ministries of the church, Christian education and other para-church organizations through scholarly publications that are rooted in biblical exegesis, systematic theology, the history of Christian spirituality, philosophical analysis, psychological theory/research, spiritual theology, and Christian experience.

While the journal will be rooted in biblical and theological inquiry, the existential nature of Christian spirituality demands an interdisciplinary approach in which disciplines such as history, psychology, philosophy, literature, and sociology have a valuable contribution. The major intent of the editors is to place before the Christian community writing that will foster the field of spiritual formation and soul care as that has been understood and developed within historic Christianity.

The inaugural issue includes: Advancing the Discussion: Reflections on the Study of Christian Spiritual Life by Evan B. Howard; Spirit, Community, and Mission: A Biblical Theology for Spiritual Formation by Richard E. Averbeck; Resisting the Temptation of Moral Formation: Opening to Spiritual Formation in the Cross and the Spirit by John Coe; Spiritual Formation and the Warfare between the Flesh and the Human Spirit by Dallas Willard; and Seeking Historical Perspectives for Spiritual Direction and Soul Care Today by James M. Houston. Book reviews are included of The Rule of St. Benedict of Nursia, Short-Term Spiritual Guidance, Spirituality Old & New: Recovering Authentic Spiritual Life, The Jesus Way: A Conversation On The Ways That Jesus Is The Way, and Transforming Spirituality: Integrating Theology and Psychology.

A Psalm of Comfort

Losing a loved one is never easy. There is the sense of loss, the pain of separation and even guilt, as in could we have done more for him when he is alive. I believe that you have done all that could be humanly done for your husband or father in the time that he was paralysed by a stroke. I am sure he would have expressed his gratefulness if he was able. There is a psalm that offers comfort to all who reads it.

read complete sermon

A Psalm of Comfort

Losing a loved one is never easy. There is the sense of loss, the pain of separation and even guilt, as in could we have done more for him when he is alive. I believe that you have done all that could be humanly done for your husband or father in the time that he was paralysed by a stroke. I am sure he would have expressed his gratefulness if he was able. There is a psalm that offers comfort to all who reads it.

read complete sermon

Random Musings from St.Paul's Footsteps (5)

“The Resurrection” (1552) in the Great Meteoron

Some features from icon:
• Figure of Christ dominates the centre of the painting
• Christ has triumphed over death
• Christ is dressed in brilliant, radiant apparel and surrounded by a glory of light. This symbolized His resurrected body and the eternal life (undying light) to come
• His hands and feet bears the scars of the crucifixion
• The halo around his head, his radiant robes and triumphant expression shows his victory over death.
• Death is represented in chains, beneath the gates of Hades which were broken
• The two broken rocks showed how Christ entered the abyss to rescue the human race
• Christ is shown pulling the paralysed hands of Adam and Eve.
• Also Christ liberates from the bonds of death the righteous. On the left are John the Baptist, David and Solomon. On the right are Abel and two Gentiles.
• It represent the culmination of the redeeming work of Christ

Random Musings from St.Paul's Footsteps (5)

“The Resurrection” (1552) in the Great Meteoron

Some features from icon:
• Figure of Christ dominates the centre of the painting
• Christ has triumphed over death
• Christ is dressed in brilliant, radiant apparel and surrounded by a glory of light. This symbolized His resurrected body and the eternal life (undying light) to come
• His hands and feet bears the scars of the crucifixion
• The halo around his head, his radiant robes and triumphant expression shows his victory over death.
• Death is represented in chains, beneath the gates of Hades which were broken
• The two broken rocks showed how Christ entered the abyss to rescue the human race
• Christ is shown pulling the paralysed hands of Adam and Eve.
• Also Christ liberates from the bonds of death the righteous. On the left are John the Baptist, David and Solomon. On the right are Abel and two Gentiles.
• It represent the culmination of the redeeming work of Christ

A Living Hope through the Resurrection of Christ

A Living Hope through the Resurrection of Christ
Text: 1 Peter 1:3-5

Text
1PE 1:3 Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, 4 and into an inheritance that can never perish, spoil or fade--kept in heaven for you, 5 who through faith are shielded by God's power until the coming of the salvation that is ready to be revealed in the last time.

Sermon Statement
Our living hope is our inheritance of eternal life based on the resurrection of Christ.

read complete sermon

A Living Hope through the Resurrection of Christ

A Living Hope through the Resurrection of Christ
Text: 1 Peter 1:3-5

Text
1PE 1:3 Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, 4 and into an inheritance that can never perish, spoil or fade--kept in heaven for you, 5 who through faith are shielded by God's power until the coming of the salvation that is ready to be revealed in the last time.

Sermon Statement
Our living hope is our inheritance of eternal life based on the resurrection of Christ.

read complete sermon

God of Love and Mercy

Let us be reminded that our human life here on earth does not end with death. Death is not the end but the beginning of another part of our life. Human beings are eternal beings. This is because we are created this way. According to the Bible, God created us. He created us out of the dust of earth. When we die, our earthly bodies return to dust but our spirit and our soul continues on. One day, we shall all receive a new body, a body that is renewed, no longer plagued by diseases, stroke or aging.

Why did God create us? He created us because he loves us. He created us to be his children. He wants us to be his sons and daughters. He wants us to be his sons and daughters forever. That means now, here on earth and after death with him in heaven forever. God is Love. Human beings since the time of Adam and Eve, the first humans, have rebelled against God. Yet is spite of our rejection, God still loves us. He loves us so much that he sent his son, Jesus Christ to save us.

read complete sermon

God of Love and Mercy

Let us be reminded that our human life here on earth does not end with death. Death is not the end but the beginning of another part of our life. Human beings are eternal beings. This is because we are created this way. According to the Bible, God created us. He created us out of the dust of earth. When we die, our earthly bodies return to dust but our spirit and our soul continues on. One day, we shall all receive a new body, a body that is renewed, no longer plagued by diseases, stroke or aging.

Why did God create us? He created us because he loves us. He created us to be his children. He wants us to be his sons and daughters. He wants us to be his sons and daughters forever. That means now, here on earth and after death with him in heaven forever. God is Love. Human beings since the time of Adam and Eve, the first humans, have rebelled against God. Yet is spite of our rejection, God still loves us. He loves us so much that he sent his son, Jesus Christ to save us.

read complete sermon

Willow Creek Reinvents Itself

Christianity Today, June, 2008

Willow Creek's 'Huge Shift'
Influential megachurch moves away from seeker-sensitive services.
Matt Branaugh posted 5/15/2008 08:30AM


After modeling a seeker-sensitive approach to church growth for three decades, Willow Creek Community Church now plans to gear its weekend services toward mature believers seeking to grow in their faith.

The change comes on the heels of an ongoing four-year research effort first made public late last summer in Reveal: Where Are You?, a book coauthored by executive pastor Greg Hawkins. Hawkins said during an annual student ministries conference in April that Willow Creek would also replace its midweek services with classes on theology and the Bible.

Whether more changes are in store for the suburban Chicago megachurch isn't clear. Hawkins declined CT's interview request, and senior pastor Bill Hybels was unavailable for comment.
Since 1975, Willow Creek has avoided conventional church approaches, using its Sunday services to reach the unchurched through polished music, multimedia, and sermons referencing popular culture and other familiar themes. The church's leadership believed the approach would attract people searching for answers, bring them into a relationship with Christ, and then capitalize on their contagious fervor to evangelize others.

But the analysis in Reveal, which surveyed congregants at Willow Creek and six other churches, suggested that evangelistic impact was greater from those who self-reported as "close to Christ" or "Christ-centered" than from new church attendees. In addition, a quarter of the "close to Christ" and "Christcentered" crowd described themselves as spiritually "stalled" or "dissatisfied" with the role of the church in their spiritual growth. Even more alarming to Willow Creek: About a quarter of the "stalled" segment and 63 percent of the "dissatisfied" segment contemplated leaving the church.

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