July, 2025


Orthopraxis - A Sermon by Bishop James on the feast of St. John of San Francisco

In the name of the Father, and of the Son, and of the Holy Spirit!

Your eminences, your graces, reverend fathers, dear and beloved brothers and sisters in the Lord, our gospel today speaks of the fact that there is no greater love than can be demonstrated than when a man lays his life down for his friends. I am the good shepherd, says the Lord, and the good shepherd lays his life down for the sheep. good shepherd lays his life down for the sheep. In our midst we celebrate one who laid his life down for his flock, Saint John of Shanghai and San Francisco.

And we are gathered like bees around a honeycomb, or like iron is drawn to a magnet. All of us in our hearts are drawn to his presence today, albeit we see him only in the remnants of his physical being from which he departed in 1966. physical being from which he departed in 1966. But through our Lord Jesus Christ, neither death nor any other tribulation conquers the race of man. And St. John remains present with us this day even as when he served in this church or in Shanghai or in Western Europe in any of the other places in which he served.

There is an extraordinary story of a priest in Siberia who was reluctant to serve liturgy because it was 10 degrees below zero, but his reader knocked on the door and they had to go to church, and he prepared proskomedia, and as he began sensing, a few people walked into this remote village church, and he rejoiced, even though the temperature was extremely cold. Soon the church became full of people even those gifted in singing. He forgot how cold he was and momentarily three bishops entered the altar. They proceeded to the time of Holy Communion, where we are at this moment. And he looked at the three bishops and he motioned to them, do you wish to commune? One of them waved him off and motioned that he should commune. He did so. He prepared the holy gifts. And then he opened the curtains and the beautiful gates to commune the throng of people who, to his delight, had come to church that day. But when he opened the gates, the beautiful gates to the altar, there was only one person in church, his reader, whom he communed.

And when he returned to the altar, there was only himself. The bishops were not there. He began to reflect. Some of these people in church looked familiar, and then it dawned on him these were the people whom he had commemorated at the proskomedia for the departed. And he looked on the wall of his altar and he saw an icon of St. Basil the Great, Gregory the Theologian, and John Chrysostom. And he realized these were the three hierarchs in his altar. He completely forgot about the cold for his heart was full of rejoicing in the grace of God that had been visited in his church that day, showing him that in the divine liturgy we are united with all those who have come before us and even those who will succeed us.

Today, therefore, we may be confident that St. John of Shanghai and San Francisco is a concelebrant with us today, and we are united in the heavenly liturgy in which he is now a participant. When we approach St. John, do we sometimes feel, I can’t reach the heights of his labors. I can’t fast so that I eat only once a day at 11 o'clock at night. I can’t sleep sitting up in a chair for an hour, maybe two hours a night. I cannot take a freezing cold water bath every morning around 3 or 4 a.m. to chase away sleep. In a way, that is intimidating to think that we are called to such ascetic labors which but a few in a generation are capable of undertaking.

But St. John would not ask that of us. In fact, one young man in China started sleeping in a chair and eating bread and water, I think at the age of 14, in order to imitate St. John and to be like his beloved archpastor. Needless to say, his grades started to decline and his performance in other aspects of life began also to decline, at which point his parents called this to the saint’s attention and they met in St. John’s office. St. John said to him, so you would like to imitate me? Oh yes, your eminence, of course. You will do what I ask? Yes, I will. It was during Lent, St. John brought this young man a thick Polish sausage and said, eat it. He could not disobey his archpastor, so he did. And Vladika admonished him firmly but with pastoral love, obedience is higher than ascetic labors. You are to do only what your parents ask and to come to church as you always do. This young man later went on to be a devout priest of our Russian Orthodox Church outside Russia.

So brothers and sisters, if St. John would not ask us to literally imitate him in his ascetic and prayerful labors, would he not also say to each one of us, as he said to this young man, for us to be obedient in the capacities to which our spiritual father calls us, to attend church as we do, to be faithful in our prayers he would say all of those he would advise all of that to us but most importantly he would tell us love God we would not be here gathered around St. John if we were not attracted in essence to the love of God which he showed not only in his self-denial but in his service to his clergy, his fellow arch pastors, and to all the faithful that he ministered to and who asked his prayers in the years that he walked this earth. You could say that St. John’s energies, his spiritual energies, were always directed up to God without interruption. In fact, there was a homily recently given by one of our fellow hierarchs, Bishop Luke of Syracuse, in blessing a cross and a monument in a church dedicated to St. John back East. And the first words of his sermon were that St. John was 24 hours a day, seven days a week, ceaselessly devoted to God.

Can any of us imagine St. John taking a break from his prayers to engage in some superfluous and frivolous distraction? It is impossible for me even to fathom that for a moment. So what St. John would advise us, not merely to say to us to love God, but he would admonish us to be very careful about allowing the energies from our soul to begin to ascend to God, but then to come back inside of us. When that happens, it is as though we have taken an electrical plug and we’ve unplugged ourselves from the source of all light, grace, and energy.

None of us of our own has any light to offer anyone. Jesus Christ says, I am the light of the world. Whatever light we possess is by virtue of whatever union we have with God and brothers and sisters that is up to us the Lord does not impose union with him upon us we have to choose it that’s why the holy apostle Paul says pray without ceasing Let’s put that in a different phrase. Stay in a prayerful state so that the grace of God can continually inform you through your heart, your conscience, and your intuition. How many of us would say, well, my own judgment is better than the informing of God. And yet, that is exactly what the fall of man is. It’s the fall of the angels that fell away from God too. They thought they could do it better than God. A false sense of autonomy. And we’ve all heard it, the self-made man. I don’t need God. I don’t need my parents. I don’t need my priest. I’m making this decision myself. this is a strong pull within the nature of each one of us to be a kind of independent contractor as though we are omniscient, omnipresent, and have all the characteristics of God, and he’s an afterthought. I’m making this decision myself.

The minute we unplug from the grace of God, what happens to us? We become isolated. And an isolated soul is then vulnerable to the influence of the adversary of man. You all know the story about St. John at a bishop’s conference and the discussions were done. One bishop wanted to say to him, “Pomolimsya Vladika, let us go pray, Your Eminence.“ He opened his mouth, but he couldn’t say those words. Why? He could see St. John was already in a state of prayer. Why would you say to somebody, let’s go pray, when their prayerful state convicts you of the fact that you’re not prayerful yourself. During this beautiful divine liturgy, brothers and sisters, could any of us start worrying about the concerns and cares that we have? We were vouchsafed to lay aside all earthly cares to be in the presence of God and his saints, and in particular, St. John.

There is another church where we can find the same feeling as we have here today in this grace-filled service. If only we choose to fill that church with the same grace that we find here today. Where is that church? That church is entitled, The Church Beneath the Roof of the Temple of My Soul.

What we see here today, the singing, the reading, the candles, the incense, the prayer, the candles, the incense, the prayer. That is what we must have within our OWN church beneath the roof of the temple of our soul. And that is why being in a prayerful state unceasingly is such a blessing. It means that our speech, our thoughts, blessing it means that our speech our thoughts and our actions will be informed by the divine grace rather than us trying to put the burden of figuring everything out in our lives on our own shoulders with our own faculties and resources.

St. John, therefore, stayed plugged in to the grace of God. The adversary of mankind’s constant effort is to get us to unplug so that he can have a conversation with us and fill our being with every manner of stress and propaganda. And he will tell us that prayer is an oppression. Oh, you can pray later tonight. Just be with your own thoughts, your own fantasies, your own daydreams. But we don’t have to do that in our lives, brothers and sisters, and the consultant or the mentor in the art of staying in prayer with and connected to God so that every moment is informed and protected, empowered, and filled with the divine grace is there in our midst. And all we have to do is to call upon him, and he will be instantly in our midst to help us. A phrase in our Holy Orthodox faith says, as wondrous is God in his saints to him be glory honor and dominion forever amen!

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The Vital Importance of Celebrating the Parish Feast Day.

All Orthodox temples are dedicated to someone. When Christians were first able to build churches, they built them on holy sites associated with events in scripture, the life of Christ, or over the tombs of the martyrs. And if there was no holy site at hand, nonetheless, a church would be dedicated in the name of a person or an event marked on the church calendar. We continue this tradition. In short, our churches always have their own special feast day called the patronal feast or, more accurately, the altar feast (Престольный праздник).

Our parish is dedicated to St Nicholas the Wonderworker, one of the most beloved saints of the Orthodox World. While his main celebration is held on December tith, our temple was consecrated on May 9/ 22, 195ti, the date of the transfer of his relics from Myra in Asia Minor to Bari, Italy. So, our altar feast is held on what the Russian people affectionately call “Spring Nicholas.”

The celebration of the parish feast day ought to be considered what the Latins used to call a “Holy Day of Obligation.” What does that mean? It means that all parishioners should make every possible effort to be in church on that day. Why? Because just as we expect St Nicholas to watch over us, and hear our prayers, we need to attend to him and honor him on his special day. Also, the saints, on their feast days, come as close to us as is possible to hear our prayers and intercede for us!

Please…come!

Love in Christ,

Fr. Basil

  • Patronal Feast Vigil: Thursday May 8th at 6:00PM
  • Patronal Feast Liturgy and Feast: Friday May 9th at 10:00AM

April, 2025


A Paschal Appeal Letter for 2025

Christ is Risen!

Dear Faithful Parishioners and Friends in Christ,

As we approach Pascha, the most profound time of joy and hope in the Church year, we are reminded of the transformative power of our Lord Jesus Christ's sacrifice on the Cross and His third-day resurrection. At St. Nicholas Orthodox Church, we celebrate this momentous occasion every year with a special offering, and we invite you to join us in sharing in this act of faith and generosity.

This Pascha we are particularly focused on bringing our income levels up to match the needs of our bare-bones budget. Additionally, we are looking at some major improvements to be made in the very near future, such as buying, shipping, and mounting our brand-new cupola to replace the ancient and completely irreparable original one. The buildings and grounds will need some attention as well as the year marches on. Your gift, no matter the size, will help us continue to serve our community and spread the message of God's love.

We are grateful for your ongoing support and partnership in making a difference in the life of the parish and in the lives of others. Your generosity and your charity allow us to continue the church's salvific work here in the Silicon Valleyand beyond. Please consider making a special Easter offering to help us continue this important work. You can give online at www.stnicholassaratoga.org,  or by placing your offering in the collection plate during any of the services or mail it in using the envelope provided. May your Pascha be filled with the joy of the Risen Christ.  Christ is Risen!

With heartfelt gratitude,

Archpriest Basil Rhodes – Rector

[PayPal Donation Link]


Other Notes

We can use more flowers to beautify the temple for Pascha. We can use red or white: carnations, roses or lillies. Donations for flowers are also acceptable.

We are still taking sign-ups in the hall for Holy Saturday readings, Agape Meal help (Pascha afternoon), and the all-night psalter reading on Holy Friday.  We must fill in all hours, or we will have to cancel this wonderful prayerful practice, so please consider signing up.

Did you know that in addition to this newsletter by email, that you can also sign up to receive or occasional paper mailings (e.g. "snail mail")? You can sign up for both at this page (scroll down for the paper mail sign up):

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2025 Paschal Season Services Schedule

Saturday, April 12 – Lazarus Saturday
10:00 AM – Divine Liturgy
6 PM - Great Vespers

Sunday, April 13   PALM SUNDAY
10 AM - Divine Liturgy followed by Procession and BAKE SALE
7 PM - Bridegroom Matins

Monday, April 14   Holy Monday
7 PM - Bridegroom Matins

Tuesday, April 15   Holy Tuesday
7 PM - Bridegroom Matins

Wednesday, Apr 16   Holy Wednesday    (wine, oil)
10:00 AM – Presanctified Liturgy
6 PM – Sacrament of Holy Unction

Thursday, Apr 17   Holy Thursday    (wine, oil)
10 AM – Vesperal Liturgy of the “Last Supper”
7 PM – Matins with Twelve Passion Gospels

Friday, Apr 18   Great and Holy Friday  (Strict Fast)
8 AM - Royal Hours
2 PM - Burial Vespers (Taking Down from the Cross)
7 PM - Matins with Lamentations/Praises (with procession)

Saturday, Apr 19   Holy Saturday    (wine)
11 AM –       Vesperal Liturgy (with 15 Old Testament Readings)
11:15 PM – Nocturns/Matins/Liturgy for PASCHA (with procession) and Blessing of Baskets

Sunday, Apr 20       PASCHA
2 PM – Vespers   (Followed by Agape Lunch (Potluck)


 

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March, 2025

Focus on the Faith

The Meaning of Great Lent by Fr Thomas Hopko

The season of Great Lent is the time of preparation for the feast of the Resurrection of Christ. It is the living symbol of man’s entire life which is to be fulfilled in his own resurrection from the dead with Christ. It is a time of renewed devotion: of prayer, fasting, and almsgiving. It is a time of repentance, a real renewal of our minds, hearts and deeds in conformity with Christ and his teachings. It is the time, most of all, of our return to the great commandments of loving God and our neighbors.

In the Orthodox Church, Great Lent is not a season of morbidity and gloominess. On the contrary, it is a time of joyfulness and purification. We are called to “anoint our faces” and to “cleanse our bodies as we cleanse our souls.” The very first hymns of the very first service of Great Lent set the proper tone of the season:

"Let us begin the lenten time with delight . . . let us fast from passions as we fast from food, taking pleasure in the good words of the Spirit, that we may be granted to see the holy passion of Christ our God and his holy Pascha, spiritually rejoicing.”

"Thy grace has arisen upon us, O Lord, the illumination of our souls has shown forth; behold, now is the acceptable time; behold, now is the time of repentance" (Vespers Hymns).

It is our repentance that God desires, not our remorse. We sorrow for our sins, but we do so in the joy of God’s mercy. We mortify our flesh, but we do so in the joy of our resurrection into life everlasting. We make ready for the resurrection during Great Lent, both Christ’s Resurrection and our own.

Orthopraxis - Lenten Fasting

A special word must be said about fasting during lent. Generally speaking, fasting is an essential element of the Christian life. Christ fasted and taught men to fast. Blessed fasting is done in secret, without ostentation or accusation of others (Mt 6.16; Rom 14). It has as its goal the purification of our lives, the liberation of our souls and bodies from sin, the strengthening of our human powers of love for God and man, the enlightening of our entire being for communion with the Blessed Trinity.

The Orthodox rules for lenten fasting are the same for laity as they are for monastics. No meat is allowed after Meatfare Sunday, and no eggs or dairy products after Cheesefare Sunday. These rules exist not as a Pharisaic “burden too hard to bear” (Lk 11.46), but as an ideal to be striven for; not as an end in themselves, but as a means to spiritual perfection crowned in love.

Let us fast with a fast pleasing to the Lord. This is the true fast: the casting off of evil, the bridling of the tongue, the cutting off of anger, the cessation of lusts, evil talking, lies and cursing. The stopping of these is the fast true and acceptable (Monday Vespers of the First Week).

The lenten services also make the undeniable point that we should not pride ourselves with external fasting since the devil himself never eats!

The ascetic fast of Great Lent continues from Meatfare Sunday to Pascha, and is broken only after the Paschal Divine Liturgy. Knowing the great effort to which they are called, Christians should make every effort to fast as well as they can, in secret, so that God would see and bless them openly with a holy life. Each person must do his best in the light of the given ideal.

In addition to the ascetic fasting of the lenten season, the Orthodox alone among Christians also practice what is known as eucharistic or liturgical fasting. This fasting does not refer to the normal abstinence in preparation for receiving the holy eucharist; it means even fasting from the Holy Eucharist itself.

During the week days of Great Lent the regular eucharistic Divine Liturgy is not celebrated in Orthodox churches since the Divine Liturgy is always a paschal celebration of communion with the Risen Lord. Because the lenten season is one of preparation for the Lord’s Resurrection through the remembrance of sin and separation from God, the liturgical order of the Church eliminates the eucharistic service on the weekdays of lent. Instead the non-eucharistic services are extended with additional scripture readings and hymnology of a lenten character. In order that the faithful would not be entirely deprived of Holy Communion on the lenten days, however, the Liturgy of the Presanctified Gifts is celebrated on Wednesday and Friday evenings.

Even during Great Lent, Saturday (the Sabbath Day) and Sunday (the Lord’s Day) remain eucharistic days, and the Divine Liturgy is celebrated. On Saturdays it is the normal Liturgy of Saint John Chrysostom, usually with prayers for the dead. On Sundays it is the longer Liturgy of Saint Basil the Great.

The well-known teaching that Saturdays and Sundays are never days of fasting in the Orthodox Church, an issue emphasized centuries ago when controversy arose with the Latin Church, refers only to this eucharistic-liturgical fast. During Great Lent, even though the eucharistic fast is broken on Saturdays and Sundays, the ascetical fast continues through the weekends since this fasting is an extended effort made from Meatfare Sunday right to Easter itself.

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February, 2025


On the feast of the Meeting of the Lord

Today is the leave taking of the feast of the Meeting of the Lord. I love this feast, and was saddened to have to miss it due to illness, but was grateful to Fr. Basil and Maria who sang the Vespers, so that I could pray along from home. There are a few things that I am reminded of every year.

No, not because the feast is also Groundhog Day! It was on this feast that I arrived at St. Nicholas 22 years ago, so I am reminded of the beginning of being a part of this parish family, which is so precious to me.

This is also one of the feasts which have permeated the Western culture, with an expression in the arts. J.S. Bach wrote his beautiful cantata “Ich Habe Genug” (I have enough) - a poetic expression of the words and thoughts of the righteous elder Simeon.

You can listen to it here, sung by Hans Hotter - a version which drew Fr. Seraphim Rose to Orthodoxy, when he was in college.

listen on YouTube

read the lyrics in English here

I may be repeating myself with all this, but some things are worth repeating.

The third thing, which bears frequent repetition, at least for me, is this sermon by St. Theophan for this feast. I’ve shared it before, and Fr. Basil read it on the feast day. I feel like if I were to read this Sermon daily for a month, it would not be too much repetition. The whole thing is good, but one section in particular starts with this sentence:

“If anyone complains that he would like the fruit but the labor it takes to get it is too hard, the answer is: Good. There is an easier method, a method simpler than the one laid out.”

Why do I like this section so much? Perhaps for the same reason that some of you will. We live in the world, in Silicon Valley. We are constantly busy with a variety of activities and responsibilities. We find it challenging to maintain the variety of activities associated with the spiritual life. We long to go deeper, but find it challenging, even without kids. WITH kids, it is an even greater challenge.

And yet earlier this month, the feast of St. Anthony the Great, the real father of monasticism in its most extreme form reminded me of a story from his life. He asked the Lord if there were any ascetics who were his equal. The Lord revealed to him that there was - a busy doctor in the midst of the city, who merely sang the thrice-holy hymn, the Trisagion in his heart all day. This is very much like the constant inward attention that St. Theophan recommends. Despite its simplicity, this inward activity can accomplish much. It creates a type of leverage in the soul that other, even heavier ascetic activities don’t have. But there is some work involved in making this constant remembrance of God a habit.

Here is the sermon:

https://orthochristian.com/44773.html

I’m going to personally make a challenge to you and myself: to read this sermon every day from now until the beginning of Lent, striving to put into daily practice, the simple method that St. Theophan lays out. What do you say? Will you join me?

Happy Feast!

In Christ,

John

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