Our Life in Christ

Having entered sacred space in the Church building, we now turn to the 'main event' of the Church, the Divine Liturgy. We know that liturgy means 'work of the people', the labor of love we perform as citizens of the Kingdom. Yet, there is much that must be done to prepare for the public worship, and this work is begun long before the typical schedule published in the bulletin. In this program we focus on the "eternal time" of the Divine Liturgy in the sacred space of the Church, and the rationale for the special clothes or vestments of the priest, which, having been donned with special prayers from Holy Scripture, transform him into the Icon of Christ, the Humble Servant.

Having entered sacred space in the Church building, we now turn to the 'main event' of the Church, the Divine Liturgy. We know that liturgy means 'work of the people', the labor of love we perform as citizens of the Kingdom. Yet, there is much that must be done to prepare for the public worship, and this work is begun long before the typical schedule published in the bulletin. In this program we focus on the "eternal time" of the Divine Liturgy in the sacred space of the Church, and the rationale for the special clothes or vestments of the priest, which, having been donned with special prayers from Holy Scripture, transform him into the Icon of Christ, the Humble Servant.

It is said that if you are familiar with the book of Revelation you will feel right at home in an Orthodox Church. The interior of the Church is modeled after the vision of St. John, who on the Lord's Day in worship, sees the heavenly worship he is participating in here on earth. The 'sacred space' of the Church building is the joining of us who are still 'in the world but not of it' to those who are before the altar of the Lamb slain from the foundation of the world in the Heavenly Jerusalem in eternity. This is not mere symbolism, but the mystical reality of the communion of the saints spoken of in Hebrews 12. Steve and Bill give an 'audio tour' of an Orthodox Church building and talk about the meaning of the things that you will see beginning from entering the doors from the west parking lot to the easternmost back wall behind the altar.

It is said that if you are familiar with the book of Revelation you will feel right at home in an Orthodox Church. The interior of the Church is modeled after the vision of St. John, who on the Lord's Day in worship, sees the heavenly worship he is participating in here on earth. The 'sacred space' of the Church building is the joining of us who are still 'in the world but not of it' to those who are before the altar of the Lamb slain from the foundation of the world in the Heavenly Jerusalem in eternity. This is not mere symbolism, but the mystical reality of the communion of the saints spoken of in Hebrews 12. Steve and Bill give an 'audio tour' of an Orthodox Church building and talk about the meaning of the things that you will see beginning from entering the doors from the west parking lot to the easternmost back wall behind the altar.

If the daily, monthly, yearly prayer cycle of the Church and personal practice of the Jesus Prayer speak to the consecration of the person in time - sacred time - then it follows that Orthodox Christians are also concerned with space and its relationship to the Kingdom of God. Orthodox Church architecture and the decoration of space reflect the grand reality and destiny of the universe created and redeemed by God incarnate: Jesus Christ. It is through the Incarnation and the sacramental world view that we come to understand that the physical Church building itself allows us to participate in the Holy Infinite, even as the physical Eucharist is mysteriously the Body and Blood of Christ. Simply put: Church buildings are indeed "houses of God." This program begins to explain why.

If the daily, monthly, yearly prayer cycle of the Church and personal practice of the Jesus Prayer speak to the consecration of the person in time - sacred time - then it follows that Orthodox Christians are also concerned with space and its relationship to the Kingdom of God. Orthodox Church architecture and the decoration of space reflect the grand reality and destiny of the universe created and redeemed by God incarnate: Jesus Christ. It is through the Incarnation and the sacramental world view that we come to understand that the physical Church building itself allows us to participate in the Holy Infinite, even as the physical Eucharist is mysteriously the Body and Blood of Christ. Simply put: Church buildings are indeed "houses of God." This program begins to explain why.

In this program we discuss the topic of "personal prayer" in the Orthodox Tradition. Liturgical (corporate) and personal prayer are tightly linked together because the goal of all prayer is, ultimately, union with God. To "pray without ceasing" (I Thess. 5:17) is to live every moment consciously in the presence of God and to "take every thought captive to Christ" (2 Cor. 10:5). The Fathers teach that when we set ourselves to pray seriously, we enter the arena of spiritual warfare with the hosts of Satan whose aim is to keep us from God. As in all things, the Orthodox Christian succeeds in prayer through humility and simplicity - and the Jesus Prayer and the prayer rope are our aids in making our lives, as Paul Evdokimov says, "prayer incarnate."

In this program we discuss the topic of "personal prayer" in the Orthodox Tradition. Liturgical (corporate) and personal prayer are tightly linked together because the goal of all prayer is, ultimately, union with God. To "pray without ceasing" (I Thess. 5:17) is to live every moment consciously in the presence of God and to "take every thought captive to Christ" (2 Cor. 10:5). The Fathers teach that when we set ourselves to pray seriously, we enter the arena of spiritual warfare with the hosts of Satan whose aim is to keep us from God. As in all things, the Orthodox Christian succeeds in prayer through humility and simplicity - and the Jesus Prayer and the prayer rope are our aids in making our lives, as Paul Evdokimov says, "prayer incarnate."

Steve and Bill finish the mini-series on the liturgical prayer life of the Church. For all the teaching and talk about fasting on the program, the Church's liturgical calendar really focuses on the 12 Great Feasts and fasting is our preparation for the Feasts of the Church. In the third segment of the program, Steve and Bill tag team wrestle a glossary of liturgical terms and show once again that two lightweights are no match for the 2000 year old Tradition. They deftly handle the Troparion, they almost pin down the Kontakion, but the Canons and Exapostilarion finally throw them. The Church's liturgical terms win by a unanimous decision. A rematch may be scheduled in the future.

Steve and Bill finish the mini-series on the liturgical prayer life of the Church. For all the teaching and talk about fasting on the program, the Church's liturgical calendar really focuses on the 12 Great Feasts and fasting is our preparation for the Feasts of the Church. In the third segment of the program, Steve and Bill tag team wrestle a glossary of liturgical terms and show once again that two lightweights are no match for the 2000 year old Tradition. They deftly handle the Troparion, they almost pin down the Kontakion, but the Canons and Exapostilarion finally throw them. The Church's liturgical terms win by a unanimous decision. A rematch may be scheduled in the future.

Central to the prayer life of the Church is the cycle of eight musical tones or structures (The Octoechos, or eight echos) that accompany the hymns and prayers in all the services. In this program, Steve provides a basic, lighthearted but informative overview of the Eight Tones of the Church as expressed in Byzantine, Russian, Bulgarian and other styles, and how the Tones reflect the Orthodox Traditional concern with the beauty of sound and its place in sacramental worship.

Central to the prayer life of the Church is the cycle of eight musical tones or structures (The Octoechos, or eight echos) that accompany the hymns and prayers in all the services. In this program, Steve provides a basic, lighthearted but informative overview of the Eight Tones of the Church as expressed in Byzantine, Russian, Bulgarian and other styles, and how the Tones reflect the Orthodox Traditional concern with the beauty of sound and its place in sacramental worship.

We begin a series on prayer which is the center of the life of the Orthodox Christian. Prayer is our connection to God who is our life. It is to be like our breathing, without ceasing. The Church provides a deep wealth of writings about prayer, but it also provides us with a daily order of services that structures the entire day around prayer. We are able to pray in the same ways the Jews prayed at set hours of the day that we see in the book of Acts. In this program Steve and Bill begin a discussion of the daily order of prayer services and then next week will move into "personal prayer" and a discussion of "The Jesus Prayer", the single most important prayer of our spiritual life.

We begin a series on prayer which is the center of the life of the Orthodox Christian. Prayer is our connection to God who is our life. It is to be like our breathing, without ceasing. The Church provides a deep wealth of writings about prayer, but it also provides us with a daily order of services that structures the entire day around prayer. We are able to pray in the same ways the Jews prayed at set hours of the day that we see in the book of Acts. In this program Steve and Bill begin a discussion of the daily order of prayer services and then next week will move into "personal prayer" and a discussion of "The Jesus Prayer", the single most important prayer of our spiritual life.

What accounts for the differences between the Eastern and Western churches? Many things of course, but primarily the development in the West - through those such as Anselm and Aquinas - of an emphasis on human reason and intellect in the pursuit of theological understanding. Returning briefly to our discussion of Rome and the Eastern Church, we contrast rationalism with the Eastern tradition that bows to the Mystery of the Incomprehensible, that proclaims that "theologians" are pure in heart through love of God (the eastern Church grants the title of Theologian to only three Saints in all of Church History), and we begin to see how steeped our modern culture and we ourselves are in scholastic thinking.