SAINT GREEK ORTHODOX CHURCH may 22, 2016

the sunday of the paralytic n this day the Church remembers the man who lay by the Sheep’s Pool in for thirty-eight years, Owaiting for someone to put him into the pool. The first one to enter the pool after an troubled the water would be healed of his infirmities, but someone always entered the pool before him. Seeing the man, the Lord felt compassion for him and healed him. The Holy Martyr Basiliscus was a nephew of the Great Martyr Theodore the Recruit (February 17), and he suffered together with his brothers Eutropius and Kleonikos during the persecution of the emperor Maximian Galerius (305-311). The holy martyrs Kleonikos and Eutropius (March 3) were crucified, but the martyr Basiliscus was sent to Comana where he was detained in prison. The governor Agrippa arrived in the city of Amasea, and started a persecution against . St Basiliscus in prison prepared himself for his impending ordeal. The Lord appeared to him in a dream, promising the martyr His help, and foretold his martyric death at Comana. St Basiliscus asked the prison guards to let him go to his native village to bid his relatives farewell. They let him go, since they respected him for his holy life and working of miracles. Arriving home, St Basiliscus saw his family one last time, and urged them to stand firmly in the Faith. When Agrippa learned that St Basiliscus had gone to see his relatives, he went into a rage. He chastized the prison guards, and he sent a detachment of soldiers after the martyr, headed by a cruel magistrianum (adjutant of the governor). Meeting St Basiliscus, who was actually on his way back, the magistrianum placed heavy chains on him, and shod him with metal sandals with nails driven into the soles, and set off to Comana. Arriving at a certain village during the hot afternoon, the travellers stayed at the house of a woman named Troana. The soldiers went into the house to relax and refresh themselves with food, and they tied the martyr Basiliscus to a dry tree. Standing in the heavy chains beneath the scorching sun, the prayed to God. Suddenly a Voice was heard from above, “Fear not, for I am with you.” The earth shook, and a spring of water came forth from the fissure. The magistrianum, the soldiers and Troana, rushed out of the house, frightened by the earthquake. Shaken by the miracle which had taken place, they set the martyr free. Sick people from the village came to the holy martyr and received healing through his prayers.

1510 audubon drive • columbia, missouri, 65201 • tel. 573.817.0050 / fax 573.449.8452 email: [email protected] • web: www.saintlukecolumbia.org at the small entrance we chant

απολυτίκιον της εορτης. ηχος πλ. α. apolytikion of the feast. mode 5. ριστὸς ἀνέστη ἐκ νεκρῶν, θανάτῳ θάνατον πατήσας, hrist is risen from the dead. By death He has trampled Χκαὶ τοῖς ἐν τοῖς μνήμασι, ζωὴν χαρισάμενος. Cupon death and on those in the tombs He is bestowing life. απολυτίκιον. ηχος γ. apolytikion. mode 3. ὐφραινέσθω τὰ οὐράνια, ἀγαλλιάσθω τὰ ἐπίγεια, ὅτι et everything in heaven rejoice, * and let everything on Εἐποίησε κράτος, ἐν βραχίονι αὐτοῦ, ὁ Κύριος· ἐπά- Learth be glad. * For the Lord has shown strength with τησε τῷ θανάτῳ τὸν θάνατον· πρωτότοκος τῶν νεκρῶν His arm. * He trampled on death by death; * and He be- ἐγένετο· ἐκ κοιλίας ᾅδου ἐρρύσατο ἡμᾶς, καὶ παρέσχε τῷ came the firstborn among the dead. * From the bowels of κόσμῳ τὸ μέγα ἔλεος. Hades did He deliver us; * and He granted great mercy unto the world. απολυτίκιον του ναου. πλ. α´. apolytikion for the church. mode 5. ουκάν τον πανύμνητον καὶ ἅγιον ἀπόστολον, τὸν he holy Apostle, the All-hymned Luke, * who is ac- Λτῆς Ἐκκλησίας γνωστὸν συνθέτην τῶν Πράξεων Tknowledged by the Church of * as the recorder τῶν Ἀποστόλων, τόν τε σεμνὸν τοῦ Εὐαγγελίου Χρι- of the , * and the splendid author of στοῦ ὑπομνηματιστήν, ἀξίως τιμήσωμεν ὕμνοις ὁσίοις, the of Christ. * Let us praise with sacred hymns as ὡς νοσημάτων ἀνθρωπίνων καὶ φυσικῶν ἀσθενειῶν θε- a physician, * who heals the infirmities of man, * and the ραπευτήν, τὸν καθαίροντα πληγὰς τοῦ πνεύματος, καὶ ailments of nature, * who cleanses spiritual wounds, and ἀδιαλείπτως πρεσβεύοντα ὑπὲρ τῶν ψυχῶν ἡμῶν. prays unceasingly for our souls. κοντάκιον. ηχος πλ. δ´. kontakion. mode 8. ἰ καὶ ἐν τάφῳ κατῆλθες ἀθάνατε, ἀλλὰ τοῦ ᾍδου hough You went down into the tomb O Immortal One Εκαθεῖλες τὴν δύναμιν, καὶ ἀνέστης ὡς νικητής, Tyet You brought down the dominion of Hades and You Χριστὲ ὁ Θεός, γυναιξὶ μυροφόροις φθεγξάμενος, rose as the victor O Christ our God and You called out ‘Re- Χαίρετε, καὶ τοῖς σοῖς Ἀποστόλοις εἰρήνην δωρούμενος joice,’ to the Myrrh-bearing women and gave peace to Your ὁ τοῖς πεσοῦσι παρέχων ἀνάστασιν. Apostles O Lord who to the fallen grant .

instead of αχιον εστιν… Communion Hymn. Mode. 1. The angel cried to her who is full of grace: O pure eceive the Body of Christ, taste the immortal Virgin rejoice, and again, I say: Rejoice; for your Son fount. has risen from the dead on the third day. R Instead of: ith one voice, O Virgin, we the believers ‘We have seen the true light…’ Wcall you blest.* O rejoice, You the Lord’s ‘blessed be the name of the lord,’ gate; city animate, rejoice.* Lady, rejoice, for to- hrist is risen from the dead… day the light* of the resurrection from the dead C of the Son* whom You have borne, has shone on us. THE READINGS OF THE DAY

reading gospel reading Acts of the Apostles 9:32-42 john (5: 1-15)

ow in those days, as Peter was traveling t that time, went up to Jerusalem. through all those regions, he also came down Now in Jerusalem, by the sheep gate, there Nto [visit] the who lived in Lydda. Ais a pool with five porches called in Hebrew There, he found a certain man named , who “Bethesda.” Under these lay a great multitude of was paralyzed and who had been bedridden for people who were sick, blind, lame, or paralyzed, eight years. Peter said to him, “Aeneas, Jesus Christ waiting for the moving of the water. For an an- heals you! Get up and make your bed!” And im- gel went down at certain times into the pool, and medi- ately, he arose. All who lived in Lydda and stirred up the water. Then whoever stepped in first Sharon saw him and turned to the Lord. Now there after the stirring of the water was made whole of lived in Joppa a certain named Tabitha, whatever disease he had. A certain man was there, (which, when translated means Gazelle). This who had his illness for thirty-eight years. When Je- woman was full of good works and acts of mercy. sus saw him lying there and perceived that the man But it happened that at this time, she became ill had been sick for a long time, he asked him, “Do and died. She was washed and placed in an upper you want to be made well?” The sick man replied, room. As Lydda was near Joppa, the disciples, hear- “Sir, I have no one to put me into the pool when the ing that Peter was there, sent two men to him, im- water is stirred up, but while I am coming, some- ploring him not to delay in coming to help them. So one else steps down before me!” Jesus said to him, Peter arose and went with them. When he arrived, “Arise, take up your mat, and walk!” Immediately, the disciples led him into the upper room. All the the man was made well; he took up his mat and be- widows stood by him weeping, showing [Peter] gan to walk. Now it was the Sabbath on that day. the coats and garments which had made And so, the Jews said to the man who had been while she was with them. But having put everyone cured, “It is the Sabbath! It is not lawful for you to out [of the room], Peter knelt down and began to carry the mat!” The man answered them, “He who pray. Turning toward the body, he said, “Tabitha, made me well, that one said to me, ‘Take up your get up!” She opened her eyes, and when she saw mat, and walk.’” Then they asked him, “Who is Peter, she sat up. Then Peter gave her his hand and the man who said to you, ‘Take up your mat, and raised her up. Calling the saints and widows, he walk?’” But the man who had been healed did not presented her alive. This became known all over know who it was, for Jesus had withdrawn in the Joppa, and many people believed in the Lord. crowd that was there. Later, Jesus found him in the temple and said to him, “Behold, you have become well. Sin no more, so that nothing worse may hap- pen to you!” The man went away and told the Jews that it was Jesus who had made him well announcements Saturday, January 25, Great Vespers, 5pm

Christ is Risen! Truly He is Risen! Χριστὸς ἀνέστη! Ἀληθῶς ἀνέστη! upcoming church services: NO Great Vespers this week

pascha flowers a donation for communion wine or other altar We are still accepting donations for Pascha flow- needs, please see Fr . Thank you! ers. Please place your donation in the designated purple barrel box in the Narthex. To those who have already Don’t forget the the purple barrel next time you are given, please accept our sincere thanks for your at the grocery store. Donations are picked up by generosity! the local food bank. Thank you! garage sale Philoptochos will be having its biennial Garage hrough repentance we receive Sale on Saturday, June 4. Please bring all donations Ta second baptism and are to the church beginning on Sunday, May 29. If you cleansed of the sins we’ve com- require a pick up from your home, please speak to mitted after baptism. When we Karen Sade to make arrangements. A sign up sheet “ repent, when we acknowledge to help work at the Garage sale is posted. We will also need help on Thursday, June 2 to help sort and our iniquities and decide not to price items. Thank you! commit any more sins, to hate give a month towards our future them, we immediately received forgiveness of our transgressions Help offset our additional mortgage payment with a donation of $640. If you would like to sponsor and from being sinners, from one month for 2016, please contact Fr. Michael. one moment to the next, become prosphoro righteous, like the robber [on the Cross] who gained paradise be- Please sign up to help bake prosforon on Sundays. If you are not able to bake, but would like to make cause he repented. —elder philotheos zervakos” When the saint finally stood before Agrippa, The Orthodox Church he was commanded to offer sacrifice to the pagan and Issues of Bioethics gods. He replied, “I offer to God a sacrifice of praise by Metropolitan Nicholas and thanksgiving every hour.” They led him into a of Mesogaias and Lavreotikis pagan temple. In an instant fire came down from Heaven, which burned the temple, and reduced May I begin by expressing my pleasure and gratitude the idols to dust. Then in a blind rage Agrippa gave for the invitation to this Symposium, which challenges orders to behead St Basiliscus and throw his body me to reconcile apparently irreconcilable things. On the into the river. The death of the martyr occurred in one hand, the location and the city fill me with power- the year 308. ful, old memories, while on the other there is the sub- Christians quickly gathered the remains of ject, with modern visions and thoughts concerning the the holy martyr, and buried them by night in a future image of people and of our world. ploughed field. Upon this spot a church was built Bearing in mind that at the Holy and Great Synod in honor of St Basiliscus, into which they trans- which is shortly to convene, there is no specific posi- tion on matters of bioethics, but only a general reference ferred his relics. Through the prayers of the holy to them, my brief comments will be limited to certain martyr healings began to occur. The saint appeared features which define the outline of bioethics from the in a dream to St John Chrysostom (November 13) point of view of the Orthodox Christian Church and I before his death at Comana and said to him, “To- shall mention the necessity for there to be coordinated morrow we shall be together.” St Eusignius (August interest on the part of all Orthodox, given that our view 5) was an eyewitness to his sufferings and told the of humankind is facing unprecedented challenges. world about the struggles of St Basiliscus. The term bioethics has been heard with increasing The Holy Martyr John-Vladimir, a Serbian frequency in the last few years, to indicate the struggle between societies and their achievements. The genuine- prince, was born in the tenth century. From his ly impressive achievements of genetic and medical tech- childhood he was raised in piety, and at maturity he nology have fired enthusiasm for human opportunities wisely governed his holdings Illyria and Dalmatia, and great optimism regarding an improvement in health preserving the holy Faith in purity. and in the quality of life. At the same time, however, The noble prince was married to Kosara, a progress in science has also begun to create problems daughter of the Bulgarian Tsar Samuel. Summoned which derive from the fact this progress is characterized for talks with the Bulgarian Tsar John-Vladislav, he by unheard-of ingenuity, intrusiveness and invasiveness. was treacherously murdered by the Tsar on May New conditions and situations have been created 22, 1015, at the entrance to a church. Kosara, the which have never before existed. Terms such as stem cells, cloning, prenatal and preimplantation checks, pious spouse of the holy prince, entered a women’s genome, proteome, neuro-ethics, nano-ethics or brain monastery that she built, and where also she died, death are all basically new to us and have rapidly ac- not leaving the church until the very end of her life. quired unexpectedly broad significance and interest. The relics of the holy prince are located near Elbo- The definition of the exact moment of the beginning san. of human life and, correspondingly, that of its end, is cause for profound reflection and, although it has been accepted as necessary in practice, it still appears to be quite arbitrary. Instead of intervening in pathology with a series of treatments, there is now a disposition towards ethical but in fact have no relation to the mystery of hu- altering human physiology, through our corrective arro- mankind, nor to our worth, to our ethos or even to our gance, and this is striking at the very essence of what it morality. When God is not on the horizon of our think- is to be human[2]. What has, so far, been self-evident is ing and in our perspective, it is natural that the concept now the object of intense discussions and controversy. of what is morally right will be relativized or even dis- Besides, science is now invasive, too. Its already al- torted. tered our nutrition, affected the environment, the bio- In this way, a system of bioethics has been shaped ac- sphere, the ecosystem, the air we breathe. As technol- cording to which the refusal of two parents to terminate ogy, it has even entered our very bodies. It takes our the pregnancy of an embryo who has been diagnosed organs and replaces them, corrects genes, alters func- prenatally as having a health problem ‘is morally repre- tions, changes physiology and regulates our behaviour hensible’[3]. By the same token, assisted dying is consid- and mental state. It does not only intervene therapeu- ered an act of mercy, while sexual identity is not a matter tically, but intrudes. Medical diagnosis and therapy are of anatomical and physical evidence, but is defined as a now very technical matters, so that we have also become right of personal choice[4]. So secular bioethics is rather technologized, even on a nano-scale. All of this produces pro-choice, pro-termination of life and pro-sexual orien- awe and wonder, but also gives rise to fears and demands tation. In other words, it establishes, as a right, the kind careful attention and restraint. of life, the hour of death and the practical application of Through the science of bioethics, modern societies sex. It does not set out a system of moral values, but jus- are attempting to find survival mechanisms for us as a tifies rights. It is not very ethical![5]. biological species, parameters for orderly social co-ex- As opposed to this, the need to find boundaries be- istence, methods of ecological and environmental pro- tween intervention and invasion, between that which tection, a justification for unprecedented desires and denotes life and that which thoughtless human arro- critical choices, as well, of course, as legal formulations gance dictates, between that which brings pain relief which will guarantee balance between the various- usu- to the human body and that which draws the soul away ally economic- interests. from its destination, between love of life and disrespect For the Orthodox Church, even if some of this may for the human person, between the extension of life and be necessary, desirable and interesting, as an approach hindrance of death, brings to the surface a bioethical it represents patterns of one-dimensional thinking with system with features of a spiritual nature. This is what one-sided earthliness and temporality. It is centred not concerns us as the Orthodox Church. on people as persons, but as individual values, with Society is attempting to show how all-powerful we rights; not on societies as means of inter-personal and humans are through the control of life, the biological spiritual stimulation, but as interests, administrative completeness and perfection of the human being. The blocs and legal entities. This is why an effort is being Church, on the other hand, sees the majesty, the sanc- made, not to find the truths and principles which should tity, and the destination of people by following and dem- be inspiring us, but rather to formulate legislative regula- onstrating the traces of God, since people are made ‘in tions and accords for our protection. According to such His image’. views, the truth seems not to describe that which actu- Bio-medicinal research has now touched on very ally is and to which we have to conform, but rather ex- sensitive chords in human existence. This is why, if presses that with which we agree. problems such as respect for self-determination, life and death as mysteries, the spiritual and deterministic Medical Ethics and Modern Practice in Medicine expression of the soul, the sanctity of the body, of sexual orientation, of the creation, of the laws and forms of bio- So the term bioethics often acquires the flatter sense of logical life, the common growth of the body and soul, ‘a code of ethics’ and leads to positions which are called and the balance between truth and human kindness are digestible and totally comprehensible. This is why the answered, this will shed light on the dilemmas generated thinking that seeks perfect, sufficient and immediate by transplants, artificial insemination or assisted repro- answers to any and every question is an indication of ar- duction, gene therapy, cloning, research into the human rogance and lack of respect for the mystery of our igno- genome, interventions in nervous or genetic cells and so rance. Orthodox Bioethics certainly aims to be precise, on. The struggle with the above questions is what is de- but is more concerned with practical accommodation, fining the identity of spiritual bioethics. in that it is pastoral. The reduction of people to mechanical systems and So the answer to the questions of whether the prod- the overwhelming stress on the body and the biological ucts of cloning are embryos, a person with a soul, or at dimension, to the detriment of the soul, especially when what moment and exactly how that soul settles in the this is accompanied by arrogant proclamations- all of body and what its relationship is to the various stages which is so frequent these days- could well lead to cata- of the development of the embryo is that we simply do strophic decisions and implementations, as well as to not know. We respect embryos from the first moment of the rejection and de-sanctification of the human person. conception as containing a person, not because we know (see note 2). precisely, but because they conceal a mystery which we 1) The Orthodox view is not centred on the individ- shall never understand. ual. It does not regard people as individuals with partic- The same is true of death. Theologically, we do not ular actions, rights and obligations. It is person-centred; define it as the cessation of the function of the heart nor each person is understood as being related to society. as the death of the brain. The separation of the soul from People are not is not self-contained, but are linked to the body takes place under conditions that are beyond their family, their fellows, society at large, to the Church our ability to understand. Doctors can tell when the and God. body dies, but not when the soul is separated from the I shall mention one example from the field of trans- body. This is and will remain a mystery. This is why we plants. Secular transplant ethics is based on individual leave the dead body alone, as it is. We simply bury it, rights, on the right to life and death or the right of some- not merely because death has been legally certified, but one to dispose of their organs as they judge best. There when decomposition obliges us to do so. An exception is no mention in the laws of what happens if relatives to this is when there is consent, out of love, to give life to disagree. But such laws cannot in fact be implemented in others. As ‘the most excellent way’[7], love overcomes practice in our countries. In difficult moments, sensibili- all reservations and logical arguments. This is why, if we ties, personal criteria, overcome any law. This is why we, are to study transplants ethically, the only way to do so as a Church, say that any consent must also pass through is to evaluate organ donation from a theological point of the framework of the family[6]. Family approval is view. stronger than personal will so long as this is respected. 3) The Orthodox standpoint is not conservative. In Because the first is a relationship, while the second is an other words, it is not imbued with the fear of making a individual right. Love is what is ‘great’ and ‘copious’ and mistake, not with the fear of what is new and unknown. the value of protecting life follows this. Because it does not need the security of being right. The whole of the Orthodox understanding of people is based Medical Crime on the fact that we learn to know God through repen- tance and through our mistakes, not by avoiding them. 2) The Orthodox view has no connection with scho- The tradition of the Christian East is not dominated by lasticism, it does not seek scholastic answers to specific scrupulosity in being correct and the notion of infallibil- problems which, by their nature, are often mysteries be- ity or purity. People who are pure are not those who are yond our ken. To a whole host of bioethical problems, infallible but those who repent. The Orthodox positions the truth does not provide a complete matrix which is leave a good many delicate questions open, not in the and worked upon in a Pan-Orthodox context and will be sense of irresponsibility, but in that of humility and free- deposited as an expression of pastoral care of the faith- dom. The humility, prayer and patience which are im- ful in the modern world. The challenge for an Orthodox plied in any reconciliation with our insufficiency or with testimony concerning the human person demands an the fact that our success may be arrogance and therefore answer; the need is imperative; the opportunity unique; a sin, are the best guarantee that every dilemma and the procedure universal. We must all work together. problem is treated with the greatest respect. This is the reason why the Church is very careful NOTES with how it proceeds to its positions and then formu- [1] Talk given at the Theological Symposium on ‘Towards the lates them, but is also compassionate in its pastoral care. Holy and Great Synod’, , Monastery of the Vlatades, 4) I shall conclude with a fourth characteristic. Or- 3-5 December 2015. [2] Only recently (2 December 2015), a com- thodox Bioethics is, of necessity, ascetic and Eucharistic. pany appeared which announced that it wishes to transfer a person’s It does not necessarily end with a group of canons which consciousness to an artificial body after their death (http://techit. allow or forbid, but with a particular set of directions, gr/2015/12/). [3] National Bioethics Committee. Opinion on Pre- natal and Preimplantation and the treatment of the embryo: ‘Although which, on the one hand, retain its active and ascetic spirit in extreme cases (such as when the interested parties face serious and, on the other, the Eucharistic expression of praise in fertility problems) acceptance of the birth of children with serious the life of the faithful. ‘The kingdom of heaven has suf- health damage might be accepted, as a rule it is morally culpable. In- fered violence, and the violent take it by force’[8]. This deed, even if this acceptance is based on the particular metaphysical saying is balanced by another, when the Lord says soon ideas (rather than the mere selfishness) of the future parent, this is no after, ‘For my yoke is easy and my burden is light’[9]. reason to overlook the fact that the quality of the future life of a new person is being inadmissibly ignored’ (http://www.bioethics.gr/im- D. CONCLUSIONS ages/pdf/GNOMES/rec_pd_gr.pdf). [4] LUNACEK Report on the EU Roadmap against homophobia and discrimination on grounds of I am convinced that the opportunity which Ortho- sexual orientation and gender identity (http://www.europarl.europa. eu/sides/getDoc.do?pubRef=-//EP//TEXT +REPORT+A7-2014- doxy has to bear witness to respect for the human per- 0009+0+DOC+XML+V0//EN). [5] James Watson, the ‘father of son, in the modern world which is still searching for its DNA’ claimed: ‘We are the products of our genes. No one else is going identity, is really quite considerable. Secular bioethics to take care of us or give us rules for how to behave, except ourselves. restricts itself to the temporal and mortal individual, I am against society imposing rules on individuals for how they want who ends up as a body mass that weighs seventy kilos, to use genetic knowledge. Just let people decide what they want to do’. without a soul, or lives 70 years, without eternity, or lives (International Conference, Lyons, 2003). His collaborator, Francis on 70 euros a day without satisfaction or happiness. Or- Crick said: ‘No newborn infant should be declared human until it has passed certain tests regarding its genetic endowment and that if it fails thodox bioethics has a duty to show, through the dilem- these tests it forfeits the right to live’. [6] How is it possible for the mas of medicine, the sanctity of the image of God and, family, which is paying, should be called upon to accept the death of through people, the mystery of God. a person dear to them as a medical confirmation and not something Let me put it a little differently. Secular organizations with a personal dimension (the person seems to be breathing, as if in attempt to unite people for a short time; but the aim of a coma, perhaps like a vegetable, is still warm)? How is it possible for the Church is to unite them forever with God. It is per- this family to accept a sudden and abrupt severance of their hopes sim- haps the greatest error of our era that, instead of settling ply because the law says so? [7] I Cor. 12, 31 [8] Matth. 11, 12 [9] things with God, we’re trying to settle things among our- Matth. 11, 30 selves, without Him. I would like to believe, and I hope this is the case, that bioethics, as a modern means of formulating Or- thodox teaching on the human person, will be studied