How we miss out on the most important thing - The Liturgy!
What I would like us
to talk about during this meeting is, perhaps, the same topic that we used to
speak about last time. To be precise, I would like to continue with that topic.
It relates to each one of us, it is about the way we deal with the Sacraments
of Repentance and Eucharist, about the relations between these two Sacraments,
and about the Divine Liturgy. This topic is wide, so I think we will do the
right thing if we devote this meeting to it.
However, first I would like to say that it is very good to be with God.
You know, a woman came to me to confess during the Vespers this Saturday. In
fact, I could not get what she was talking about for a couple of minutes
because she owned up to the joy she was filled with. The woman was doubtful,
“All people come for confession with sheets of paper or even notebooks, they
weep and sob, but I am brimming with life, I am overflowing with joy. I must be
doing something wrong and I want to confess it.” Then I saw what she was after
and asked her, “How long have you been a Christian?” She replied, “For two
months.” So I asked her another question, “Do you feel as if the world used to
be black-and-white but now it is full-colour?” She said yes. “Everything around
and inside you used to be a mess but suddenly it all changed into awesome
harmony?” And she nodded. “Do you feel that your life is full?” She said, “Yes,
I do.” So I replied, “Well, I know your diagnosis. It is called the excitement
of a neophyte.”
Of course, there can be no true faith without that joy, without the
experience of the fullness of life. More often than not, we have this
experience in the beginning of our spiritual journey to God, just as we
encounter God. Nevertheless, each individual has her own personal experience of
the Heaven, the experience of God’s Kingdom.
Father Alexander Schmemann once
said that Nietsche had uttered the greatest slander against Christianity when
he said that Christianity is joyless. Really, how can you know God and be with
Him, and be unhappy? Rejoice in
the Lord always. I will say it again: Rejoice! – Apostle Paul writes to the
Philippians (Phil.4:4). The Lord tells His disciples during their last talk
before His passion: again I
shall see you, and your heart shall have joy, and no man shall take from you
your joy. And in that
day ye shall not ask me any thing (Cf.
John 16:22-23). It is this experience of joy that we can return to every time
we celebrate the Divine Liturgy, the Sacrament of Eucharist. Eyes of faith can
see the Risen Christ in our midst, and we become His Body, we become the
Church, we become the organism of the God-man, as Metropolitan Anthony of
Sourozh used to refer to the Church. We gather in one single whole with Christ
in order to ascend to the Heaven. We are given the experience of Heaven when we
are still on earth. We are allowed to be the partakers of the Heavenly Kingdom.
The Kingdom of Heaven has come, it is in our midst.
The Church has a dual mode of
being, which may be expressed as both the waiting mode and the fulfillment
mode. The Church waits for the Second Coming of Jesus. At the same time, the
Church herself already is the Kingdom of God coming in
might and power, the place where God and man are already united. This is what
we get as the apex of our prayerful supplication to God, our daily cycle of
services, as the completion and the fulfillment. The Church again and again
becomes the Heaven through the Sacrament of Eucharist. That is why many
theologians and saints, and first and foremost, the first Christian saints,
referred to the Eucharist as the Sacrament of Sacraments. This is due to the
fact that the Eucharist makes the Church what it is, namely, the Body of
Christ.
Each time we gather for the
liturgy, we must realise that we come here in order to become one single whole
in God, in Christ, as well as for celebrating the liturgy, the Sacrament of
Eucharist, the Sacrament of Thanksgiving. We all serve each other; every
Christian becomes a priest of the Most High God in the Sacrament of Baptism. It
does not belittle or abolish or question the priesthood in the Church as a
special gift of ministry, as a special gift of the Holy Spirit. Apostle Peter
writes in his epistle, But ye are
a royal priesthood, an holy nation (Cf.1 Pet.2:9).
We tend to think that it is the priest who celebrates the liturgy, while
we simply attend the service and therefore can come whenever we please and do
whatever we want during the liturgy: pass a note with a prayer request, look at
the church goods in the booth, have a chat with someone else, and of course, go
and confess during the liturgy. We do not come to church in order to become the
Body of Christ and to ascend to the Heaven; we do not realise and do not
consider ourselves to be a part of the organism of the God-man; we do not come
in order to become the Church, we are led by our personal desire and because
our hearts require it. Our faith has become too individualistic. However, this
was not part of God's plan for us because He planted the Church on earth as the
place where people are united in God. We must be aware of the fact that
whenever we come to church, we come in order to become one single whole, to
pray like Jesus did, because it is Him who leads every service, and He is in
our midst every time. Therefore, everything that distracts us from this
God-man-like prayer, can be with all certainty attributed to the works of the
devil. The Rev Alexander Schmemann wrote in his diary a year before his death,
“It has somehow became perfectly evident to me that the devil within the Church
struggles first of all with the Eucharist, with the Liturgy.” This is
understandable because the devil aims at un-churching the Church, dislocating
it, and making each one of us turn our attention on ourselves. Of course, he
cannot simply do away with the Liturgy, although there have been such cases
already, not in the Orthodox Church but in the Catholic Church.
I watched a story in the news and I'm going to tell you about it, in
case you haven't seen it. The story took place in Italy, in a Catholic parish
where a church was made into a shelter for refugees. They took all the pews
typical of Catholic churches out, they emptied the sanctuary completely: they
carried away the Holy Table and the entire altar, they set up many beds and
provided accommodation to the poor refugees who badly needed it. The Catholic
priest told the reporter, pointing at the bed in the place of the Holy Table in
the sanctuary, “This is the best Holy Table, this is the best sacrifice to the
Lord!” This is a
devil-inspired substitution, indeed!
Satan rarely tempts us with pure and unmasked evil. He is a liar, this
is why he always suggests that we do anything except for prayer. I believe that
each one of you has encountered and tackled with such thoughts and temptations:
whenever you make up your mind to pray, a dozen of very important, really
indispensable, tasks suddenly pop up, so we say, “Okay, I'll do this or that,
and then I'll pray.” St Ignatius Bryanchaninov wrote that everything that gears
you away from prayer is sent by the devil, however important or nice it
appears. We have the chance to participate in the divine prayer and to ascend
to the Lord's Feast during the Liturgy. This is our prayerful ascent, this is
our spiritual growth, so each prayer in the Liturgy, each part of the Liturgy
is vital. We may put it in a different way: everything that leads us away from
the Liturgy, from the common prayer, from the prayer of the Church comes from
the devil. I think that it is wrong to have confession during liturgy.
We should be aware of the fact that confession during liturgy is only
for those who make the first steps on their road to God, for those who have not
entered the fullness of life with God in the Church yet. Last time we heard a
remarkable example of a man who wanted to go fishing but was going past a
church on his way to the lake and confessed for the first time in his life. It
is awesome that it happened this way. However, if we, the practicing Orthodox,
begin to treat worship, especially liturgy, superficially, there must be
something wrong with that. Last time it was said that we cannot set a general
rule. I beg to differ. It seems to me that we have such an amazing time in our
life now when each one of us should finally consider growing up and becoming
more mature in our relationship
We might be somehow mistaken, perhaps, in our understanding of what the
Sacrament of Repentance is about. We can learn the meaning of this sacrament
from the absolution prayer that a priest reads after the confession. This
prayer contains the following words: “Reconcile him (her) and unite him (her)
to Your Holy Church, through Jesus Christ our Lord…” Reconcile and unite, because
we sinned and broke away from the unity with God, and therefore we need
reconciliation and unity.
However, we should acknowledge the difference between sin as an action,
and sinfulness as a way of life. Each of us possesses all gifts of God to some
extent, but only to some extent, and we should be aware of that. This is not
the reason to go to confession. More often than not, people come and say, “I
have no love, I have no mercy, I have no patience.” We do not possess these
qualities to the full extent. Nevertheless, we have everything we need, all the
gifts of God, all the potential that we should make manifest through ourselves.
This is probably something we have to pray for. This is where we need spiritual
guidance and spiritual knowledge.
We must distinguish the Sacrament of Repentance from a spiritual talk,
from the spiritual guidance that we all should have in our lives, when we can
ask some questions, share our opinions or ask for advice. We come to the
confession in order to repent, in order to ask God to forgive our sins. A
substitution happens often: we turn a confession into a spiritual talk. It
seems to me that we, the clergy, must not be lax in this regard: yes, it is
important to listen to people but we ought to explain to them why they come to
the confession, to the Book and the Cross, in the first place. They come in
order to die for sin and rise up for the new life, the eternal life. They come
in order to reconcile with God. This is why talking with a priest during
confession is simply irrelevant. The priest reminds us of this fact before the
confession, saying, “I am but a witness.” Indeed, a priest is just a witness
and a helper in our confession; he is the person who sympathizes with us and
prays for us. It is God Himself who we speak with during the Sacrament of
Confession. It seems to me that we are losing this understanding of the
Sacrament of Confession. We are capable of transforming it in anything but what
it should be.
Now, in the summer, we do not have priests on duty but in all other
seasons there is always a priest around in the Convent, whom you can contact
from 10 am till 5 pm. There is a schedule, and we can always find time to come
for a spiritual talk, and the priest will pay as much attention and time to us
as we need. Is a spiritual talk possible during the liturgy when a crowd of
people wait in the queue for the confession? If something serious happened in
our life, something that really separated us from God, we can come to the
confession (given that we had no opportunity to do that the night before the
liturgy), briefly tell God about our problem and ask Him to forgive us.
We see that people who regularly go to church often spend entire
liturgies in queues for the confession… Each of us knows from our own
experience that (let alone the fact that we cannot take part in the liturgy
when we confess) it is impossible to pray while we wait in the queue. We recall
our sins over and over again, trying to remember everything and to express
everything as clearly as possible. We are not here: our minds and our hearts
wander in a different place. This is how we miss out on the liturgy. It may
appear to us that we lead a very righteous life — a vigorous, spiritual, and
This is what I want to tell you about confession during the liturgy. We all confess that we have a dysfunctional relationship with God, that we pray in an indifferent mechanistic manner, that we stop praying. Imagine how weird this situation appears? It is during the liturgy that we neglect the prayer of the Church. After we fall out of the unity with the Body of Christ, after we abandon the most essential prayer, we repent: “Lord, forgive me, for I neglect prayer.” I think that our enemy must be applauding right at that moment.
The next thing that we should think about is that the words of our main
service, our main Sacrament, our main prayer are meaningless for us, or we make
them meaningless. Every supplication and every prayer is the prayer of the
entire Church. It is our prayer that goes out of the mouth of the priest and
the choir, this is our common prayer. I’d like to remind you once more: we all
celebrate the Eucharist. Protopresbyter Nicholas Afanasiev, one of the
prominent theologians of the Russian Church abroad, writes that if the ancient
saints, such as St Justin Martyr, St Cyprian of Carthage, St John Chrysostom,
or St Jerome, heard that only the priest celebrates the liturgy, while all
other people simply attend the service, they would not believe their ears: how
can one priest celebrate the Sacrament of the entire Church? This is just
impossible. Our canons say that a priest cannot celebrate the liturgy without
people, without at least one or two persons present in the church, because it
is the work of the Church. So here we are, standing in a queue for the
confession during the Sunday service. A deacon exclaims: “Let us stand well,
let us stand with fear, let us attend, that we may offer the Holy Sacrifice in
peace.” The choir replies on our behalf: “Mercy of peace, sacrifice of praise.”
However, we do not respond to any of these words. We do not stand “well”, we do
not stand “with fear”. We do not “attend”, nor do we plan to offer the Holy
Sacrifice. This is because we are queuing for the confession, we are waiting
for our turn, we are preoccupied with our sins and the events of our own lives.
And then the priest exclaims, calling and warning us, “Let us lift up our
hearts.” – “Let us have our hearts exalted to the Heaven.” Let’s be honest. I
can see clearly from the altar that the church is divided into two groups (even
if they are not equal in number). One bigger group of parishioners face the
altar and pray, and the other group stands in a queue for confession. So who is
this exclamation for?
“Let us lift up our hearts.” I would like to say a couple of words about
this brief yet meaningful exclamation. Archpriest Alexander Schmemann writes
that it is frightening to remain on earth at that moment. We must be afraid of
staying put on the earth with our hearts, our souls, our minds… This
exclamation is a warning. Where are we? Aren’t we stuck to the earth?
Metropolitan Anthony of Sourozh had some remarkable life stories to
share. Once he looked out of the church window to the church yard. It was a
sunny spring day, the grass was green, birds were singing, the weather was
seasonable. He saw an old lady who entered the church yard and dived deep into
a litterbin in order to find something there. Metropolitan Anthony concludes: “Doesn’t
the same happen to us, too? Here is the God’s world, here is the Heaven, here
we hear the call to ascend to the Heaven with Christ and to partake of His
meal. But we say, ‘No, Lord, please allow me to go on examining my own sins, I
have no time for the Heaven because I face so many problems!’” And we do not
notice how ridiculous it sounds! It seems to us that we spend our time doing
something important and vital, and that this self-awareness, this
self-condemnation is what the real life with God is all about. Basically, this
is a rat race without measuring our lives up against the Heaven, without the
joy and the fullness of life that is given, is revealed to us through the
Divine Liturgy. And then a priest implores us to offer the pivotal prayer of gratitude
to God with all our mouths and all our hearts, the prayer that will transform
our offerings of bread and wine into the Body and the Blood of Christ. “Let us
give thanks to the Lord.” Some of us do not react to it in any way. We have
more pressing issues to deal with. And this at the time when the Pentecost
happens, and the Holy Spirit descends onto everyone present in the church over
and over again.
During an evening service on the eve of the Pentecost, Father Andrew
said that special prayers of invocation of the Holy Spirit would be read on the
day of the feast. I had just finished listening to confessions and stopped to
listen to his sermon. A woman who stood by my side asked me, “Father, at what
time will these prayers be recited, the prayers that are read once a year and
therefore possess such a magic power? I am afraid to miss them.” You see, the
Pentecost happens every day during the Divine Liturgy. Do we contemplate on
this, do we realize this, do we live in accordance with this? No, we continue
to queue for the confession.
We can witness the same process going on practically at every liturgy,
especially on Sundays and feasts. The Chalice is already here, the Lord Himself
gives his Blood and his Body to us through
the hands of priests. Here we are in the
Heaven, partaking of God’s meal in his Kingdom; but the confession goes on
endlessly. Finally, the Communion is over and the priests carry the Chalice back
into the sanctuary; moreover, a priest already calls us to descend from the
Heaven: “Let us depart in peace.” This is a call and a command to go back to
the world again. And we reply: “In the Name of the Lord.” At last, the service
is over, and the priest has already dismissed the people but we go on
confessing. The Chalice has to be taken out of the sanctuary again. And again,
and again… We do not even realize that we break the rules of the most important
service, the essential Sacrament. Maybe some cases are an exception but this
has become a large-scale phenomenon. This has a lot to do with me and you, the
observant Christians.
Archpriest Demetrius Basalygo
