The 25th Anniversary of my Ordination to the Priesthood

I hate to toot my own horn on this, but today, August 26, 2020 is the 25th anniversary of my ordination to the priesthood.  It took place in Columbia, South Carolina, in the borrowed sanctuary of a Lutheran congregation (Lutheran congregations are often the best friends that Independent Sacramental Movement jurisdictions have.)  As we held the service, the remnants of a tropical storm made things interesting outside and because of that storm, few were in attendance.  However, my wife and two daughters were present, along with someone I'd gone to college with at the College of Charleston and a few others, including an Anglican priest and the then-pastor of the Lutheran congregation who hosted us and some of our employees who worked for the business that my wife and I were then running.

The altar of the Chapel of SS Felicity and Perpetua
in my home in Summerville SC.

The man who remains my primary bishop, Victor Mar Michael Herron, now head/or "Metran" of our jurisdiction, the Antiochian Catholic Church in America, ordained me to the priesthood as he had ordained me to the diaconate the previous September.  The Eucharist, or Qurbana, was the Liturgy of St. James, the ACCA's normal liturgy, and this particular Mass was celebrated in honor of St. Titus who, along with St. Timothy and others, was a bishop who came immediately after the Apostles.  His memorial day on the ACCA's calendar is August 25.  We also celebrated St. Moses the Ethiopian,  an enslaved thug who became a monk and then, a martyr.  We celebrate him on Aug 28.  My wife read the First Reading, which is from St. Paul's letter to Titus, Titus 1:1-9 (RSV):

"Paul, a servant of God and an apostle of Jesus Christ, to further the faith of God’s elect and their knowledge of the truth which accords with godliness, in hope of eternal life which God, who never lies, promised ages ago and at the proper time manifested in his word through the preaching with which I have been entrusted by command of God our Savior; To Titus, my true child in a common faith: Grace and peace from God the Father and Christ Jesus our Savior.This is why I left you in Crete, that you might amend what was defective, and ordain presbyters in every town as I directed you, if any man is blameless, the husband of one wife, and his children are believers and not open to the charge of being profligate or insubordinate.  For a bishop, as God’s steward, must be blameless; he must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, but hospitable, a lover of goodness, master of himself, upright, holy, and self-controlled; he must hold firm to the sure word as taught, so that he may be able to give instruction in sound doctrine and also to confute those who contradict it."

 I led the psalm and read the Gospel.  Mar Michael preached and said some nice things about me which was very gracious of him.  After the Creed, he called me to the altar where I knelt with head and hands on the altar, in the Byzantine manner, as I had done when I was ordained a deacon.  Mar Michael then ordained me to the priesthood, laying his hands on my head over his stole, which was draped over my head, and saying:

"The Divine Grace, which always heals that which is infirm, and completes that which is wanting, elevates through the laying on of hands the Deacon Gregory to be a priest.  Wherefore, let us pray for him that the grace of the all-holy Spirit may come upon him."

Mar Michael then offered the two prayers which follow in the Byzantine Rite for the ordination of a priest.  He then bade me rise and give the greeting of peace to the congregation present.  I did and all exchanged the peace with each other. 

Mar Michael then handed the liturgy off to me and I celebrated my first Eucharist, administering Holy Communion to my family and others who wished to receive.  At the end of the liturgy, Mar Michael led those present in "Many Years" and "Axios!"

So I have been an Orthodox-Catholic Christian priest now for 25 years, serving in a single micro-jurisdiction which believes, teaches, and practices the Apostolic Faith according to the non-chalcedonian Indo-West Syriac tradition.  Through a series of serendipitous events leading up to my affiliating with the ACCA and being ordained a deacon, I believe that the Lord led me to this particular jurisdiction and I intend to stay with it until the end of my life. 

What do we mean when we speak of this no-chalcedonian tradition?  Well, most importantly, I think, it has to do with how we understand the Incarnation, the Divine Essence, the Human Essence, and the interrelationship of these. There is much to meditate upon here, but the first thing is (and I do not intend to state that Chalcedonians cannot or do not believe any of this as well, although sadly, it is usually not packaged together like this in the West, and the Eastern Orthodox?  Well, at least one EO theologian, the late Fr. John Meyendorff, called the EO "crypto-monophysite"), the Divine Essence is inherently communal.  God the "Father" then, in one eternal (timeless) act, an action with no beginning and no ending, generates, "gives birth to," or "begets" the Eternal Son and Word and, simultaneously in that same act, breathes forth the Holy Spirit.  The Holy Spirit, "proceeding from the Father," "rests upon the Son" as we see in the baptism of the Lord Jesus in the Jordan.   This has to do with what is called the "economic Trinity," the triune God as revealed in the Divine Acts of Creation, the Incarnation, and the rest, that which is called "salvation history".  Another image used is that the Son/Word and the Holy Spirit are "the two hands" of the Father in creation and the remaining events of God's actions to, finally, divinize the cosmos and to become "all-in-all" and "everything to everyone" within the cosmos.

However, "prior" (logically or structurally, not chronologically) to this act, the Word and Spirit are found in the "bosom" of the Father and this Divine Triad here have a relationship, communion of the greatest intimacy.  This is the "immanent Trinity," in which each Divine Person is constituted of the other two, in which there is no "inner" or "outer" but each is completely transparent to the other two.  This communion is pictured, in the economic Trinity, as a relationship called "Perichoresis," or "dancing around," which pictures the three in an eternal circle-dance.  But however difficult it may be to visualize, this circle is always open to the inclusion of humans in order to expand the Divine Community and so that we might become by grace and adoption what the Divine Persons are by nature.

But the possibility for this has to do with human essence as created by the Divine Persons in the first place.    Humanity, both as a species and as distinct persons, is created in the "Image and Likeness of God".  While it is distorted by the fall, the human essence remains inherently communal.  It is also "capable of God."  Thus, the Incarnation is possible and, through that, our own deification is possible and this restores our relationship with the Divine Persons, but also, with the rest of humanity in Christ, who is both God and human.

One specific thing here should be noted.  In all the Christological debates in the early centuries of the Church and even now to some extent, the discussions often make it seem that Christology is a zero-sum game.  What I mean by that is that it seems in many cases, when the humanity of Christ is emphasized, there seems to be a concurrent de-emphasis of Christ's deity.  The opposite is also often true.  But this, I think, is incorrect.  As I see it, emphasizing Christ's deity also elevates humanity (His and ours) because it demonstrates that humanity is capable of incarnating a Divine Person and, through that, becoming deified on a wider scale and, through the life, death, and resurrection of this one Divine-human Person, deifying the entire creation.

Thus, to sum it up, the bottom line for me is that "I have no problem with believing and seeing that Jesus Christ is truly human as I am, and I do not doubt that he is also Divine.  I am concerned, not that Jesus is human like me, but that I become human like Jesus."  And yes, that means partaking of the Divine Nature through him in that his humanity, and mine, is fully realized through his being, first, God, the Second Divine Person.  So I thank the Lord Jesus, today and every day, for joining Himself to the human race and, by sharing the fullness of the human experience even unto death and then, rising again to die no more, sharing His Divine Life with us in His Body, the Church, via the work of the Holy Spirit in eliciting faith and allowing us to participate in the sacraments, the holy mysteries.  I thank Him, today especially, for the gift of the priesthood and for having had the honor and privilege of exercising it for the past 25 years. 

To the Lord Jesus, Eternal Son and Word of God born of the Father before all ages +, to God the Unoriginate Father, and to God the All-Holy, Good, and Live-giving Spirit, proceeding from the Father and resting upon the Son, be all glory, honor, and worship, both now and ever, in both worlds and unto the Aeon of aeons.  Amen!

A Long-Delayed Post: Ordinations to the Priesthood

This post has been a long time in coming, since the end of May, in fact. It was delayed by my not being able to obtain pictures of the event. Well, the ACCA had its annual clergy convocation at the end of September, and I was finally able to the required shots. (As soon as I get pictures from convocation, I will post them as well.)

Back in May, the Cloistered Heart Myrrh-bearers Sisterhood and the associated Cloistered Heart God-bearers Brotherhood held an annual retreat. At that event, on Sunday, May 17, 2009, Mother Shirley Raper and Mother Jacqueline Dierring, both of the Sisterhood and veteran Deacons, were ordained to the Holy Priesthood by Victor Mar Michael Herron, Metran of the ACCA.

During the course of the Qurbana, after the Invocation of the Holy Spirit over the gifts consecrating them the Body and Blood of Christ, Mar Michael offers the Prayer for the ordination of priests. Avva Zakkai Patrick Pardee, Pastor of St. Demetrios in Knoxville, assists Mar Michael as Archdeacon.

Mar Michael lays hands on the ordinands, pronouncing the words of ordination. Avva Zakkai and Mar Michael then vest the new priests. First, Mother Shirley:

And then, Mother Jackie:
The Qurbana then continues. Mar Michael presides from the chair while Avva Zakkai and the new priests serve at the altar. Below, the three priests elevate the Holy Gifts: Together, they proclaim: "The Holy Mysteries are for the Holy!" The congregation responds: "One Holy Father, One Holy Son, One Holy Spirit, Who are One. Amen."

Mother Shirley is Priest-in-Charge of Holy Adoration Chapel, Sparta, Tennessee. Mother Jackie is Priest-in-Charge of Holy Trinity Chapel, Black Mountain, North Carolina.

Axios, Axios, Axios!

Many years!

Blogging Once Again: A Response to Abu Daoud

Yes, things have been quiet around here lately. But not necessarily in my actual life, and this may have something to do with why the muse has been rather silent. As I mentioned in a comment on the last post before this one, I returned from Chicago to find that, for economic reasons, I no longer had a secular job. However, God was good, and that situation prevailed for only a couple of weeks before I found another such job, a job which, in several ways, is better than my previous one.

And, speaking of Chicago, Junior is doing very well, as are the Cubs. May this be their year! Thanks to all of you, especially Ttony and Alice, for your prayers and expressions of concern and support. Please keep the prayers coming. Alice, you of course have been in my prayers for some time, and I have now begun to remember your sister and her husband and daughter as well.

But that’s not why I called y’all here today…

Several days ago, Evangelical Anglican missionary Abu Daoud, of Islam and Christianity, wrote about attending a Roman Catholic service in which a man was ordained a priest. In the post, "Attending a Catholic ordination: where's the teaching ministry? " AD contends that the preaching, teaching, and evangelizing aspects of the priesthood were not sufficiently stressed in this liturgy. After reviewing the text of the service, I noted that I did not share that perception, and I still don’t, so I thought I’d take a look at that liturgy in this post.

I may be wrong, but I don’t think the liturgy is online (although the old rite is found here). In any event, the ordination takes place during Mass and begins after the gospel reading when the ordinand, already a deacon, is presented to the bishop. After the bishop states his intention to ordain the man a priest, the bishop preaches a homily on the meaning of priesthood. The service itself includes a text for the homily, although the use of this text is optional. In most RC ordinations I have attended, this homily has been pretty much used verbatim, with occasional extemporaneous expansions. It is possible that the bishop veered off the text entirely at the service AD attended. Nevertheless, this homily certainly does not ignore the ministry of the priest in the areas of preaching, teaching, and evangelizing. (In the quotes which follow, emphasis is added.)

In the first paragraph, the homily alludes to St. Clement of Rome, speaking of Christ being sent by the Father, who sent the Apostles, who in turn sent “their successors, the bishops” to continue Christ’s “work as TEACHER, Priest, and Shepherd,” then noting that priests, presbyters, are co-workers with the order of bishops.

In the next paragraph, the homily states, “[The priest] is to serve Christ the TEACHER, Priest, and Shepherd in [Christ’s] ministry, which is to make his own body, the Church, grow into the people of God, a holy temple.”

From the third paragraph: “By consecration [the ordinand] will be made a true priest of the New Testament, to PREACH THE GOSPEL, sustain God’s people, and celebrate the liturgy, above all, the Lord’s sacrifice.”

Then the bishop addresses the ordinand directly (I love this paragraph):

“My son, you are now to be advanced to the order of the presbyterate. You must apply your energies to the duty of TEACHING in the name of Christ, the chief TEACHER. SHARE WITH ALL MANKIND the word of God you have received with joy. Meditate on the law of God, believe what you read, TEACH WHAT YOU BELIEVE, and put into practice what you teach.”

The bishop continues:

“Let the doctrine you TEACH be true nourishment for the people of God. Let the example of your life attract the followers of Christ, so that by word and action you may build up the house which is God’s Church."

The next two paragraphs deal with sacramental ministry, especially the Mass, as well as the priest’s duty to pray for all. Finally, the bishop concludes:

“Always remember the example of the Good Shepherd who came not to be served but to serve, and to SEEK OUT AND RESCUE THOSE WHO WERE LOST.”

Next, in a rubrically mandated dialogue between ordinand and bishop, the latter asks the former to “declare before the people your intention to undertake this priestly office.”

There are four questions, and the ordinand replies “I am” to the first three, “I am, with the help of God” to the fourth. The first and last questions are general: “Are you resolved…to discharge without fail the office of priesthood…?” and “Are you resolved to consecrate your life to God for the salvation of his people…?”. The second question deals with the sacraments. The third question reads as follows: “Are you resolved to exercise the MINISTRY OF THE WORD worthily and wisely, PREACHING THE GOSPEL and explaining the Catholic faith?”

After preliminary prayer, the chanting of the Litany of the Saints, the ordination proper takes place. The ordinand kneels before the bishop, who lays hands upon the former in silence, followed by the same action by all the priests present. The bishop then offers the Prayer of Consecration.

The first two sections of this prayer note that the Christian priesthood of bishops and presbyters is rooted in the ministries of the High Priest and priests of Israel. Then we read, “….you gave companions to your Son’s apostles TO HELP IN TEACHING THE FAITH: they PREACHED THE GOSPEL to the whole world.”

Then follows two paragraphs, the second of which is considered necessary for the validity of the ordination, asking essentially that the ordinand be made a priest.

The prayer offered by the bishop then concludes:

“May [the ordinand] be faithful in working with the order of bishops, so that the WORDS OF THE GOSPEL MAY REACH THE ENDS OF THE EARTH, and the family of nations, made one in Christ, may become God’s one, holy people.”

The rest of the service, culminating in the newly ordained priest concelebrating Mass with the bishop, is not directly relevant to the question at hand, but it should be clear from the above that the priestly ministry of the word is prominently presented in the contemporary RC service of ordination to the priesthood. What say you, AD (and others)?