After my death our beloved Church abroad will break three ways ... first the Greeks will leave us as they were never a part of us ... then those who live for this world and its glory will go to Moscow ... what will remain will be those souls faithful to Christ and His Church. ~St. Philaret of NY


Haiti Update

from Fr. Gregory

Monday Sept. 28, 2015
The not-quite-hurricane a few weeks ago wrought terrible damage at Jacmel/Cyvadier... nearly all crops destroyed.  I had to dispense some emergency aid, as many people in the area are heavily dependent on their gardens.  It was bad enough to destroy even banane trees, which are pretty sturdy.

The FMSC food aid is in PaP, expected to be ready for trucking to LaPlaine and Cyvadier today or tomorrow... but the situation with the former is unclear; when I was there I was unable to visit St. Dorothy's because of massive demonstrations and barricades on Blvd. Marin... so there may be some delay.

I had hoped to make some further website updates, and might still be able to do so from here... but computer connections here are very troublesome, so might not be able to do anything till I return home 10/10.  Notably, some major repairs/ reconstruction at St. Augustine's, both church & school.

Please keep me in your prayers... a badly needed period of R&R before plunging back into the cyclone of calendar work!


Photo 1992 Sobor Ohio

St. Sergius parish, Parma Ohio (consecration)

Eulogy Fr. Vsevolod by Father Pablo Iwaszewicz

Pablo Iwaszewicz
11:48am Sep 11

Will send my eulogy for our beloved Padre ASAP.  I have my notes have to edit carefully with time.  My dysgraphia and bad English are a challenge! Padre Pablo

Pablo Iwaszewicz
5:14pm Sep 11

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

I like to say a few words in English so all present will understand:
"Anyone who eats this bread will live forever"
(John 6:51)

Father Vsevold was ordained priest a few years after I was, so I'll guess around 20.*  At least he was at this parish for two decades.  All those years Father celebrated the Holy Eucharist on Sundays, Holidays and whenever possible.  He received the Holy Gifts "The bread of life" that St. John the Evangelist mentions.

The prayers, the singing, the atmosphere, the metaphors etc. at a priest's funeral make it almost impossible for any Orthodox Christian present not to think and remember the Feast of Feasts: The Glorious Resurrection of the Lord. 

A priest is a minister of the Resurrection.  Everything a priest does is about the Resurrection.  Everything Father Vsevelod did was about Paskha.  Perhaps I know him not as well as most of you, but I dare to say: Paskha was his feast and to share Paskha with all was his joy!  He lived from Paskha to Paskha.  That was the center of His life and today he is rewarded by the Resurrected Lord, standing in front of Him.  When I was a young priest I visited the Dutikow's home on Paskha.  And sharing his paskhal love was all he thought about.  He was beaming with Joy...

We perhaps don’t always think about it in this way, but it is profoundly true that all a priest does is about the Resurrection.  We are taught, of course, that the priest stands before us in front of the Altar, representing Christ.  And it is, of course, the Risen Christ who the priest represents to us.

The stole which hangs over his shoulders and around his neck (and which is now on his coffin) indicates that he is clothed with the risen Christ, in order to bring him to others.  When he wears that stole and celebrates the sacraments, the Grace which comes from his anointed hands is the Grace which comes from the Resurrection of the Lord. 

In the sacrament of reconciliation or confession he gives absolution ‘through the death and resurrection of Our Lord Jesus Christ’.  In the sacrament of the sick, the healing power of Christ’s resurrection soothes, heals and comforts.

In Baptism (represented today by the cross on the coffin) he enables us to die with Christ so that we may share his risen life.

And most of all, when the priest lifts the chalice and paten we behold and adore the Living Bread, the food of eternal life.  And in his pastoral care, his daily work, the priest carries the risen Christ to his people.  Sometimes in deed, in taking communion to the sick.  Sometimes in word, in his teaching and preaching.  And always in person, as the one who bears the presence of the risen Lord to his people.  And now the priest, this priest, meets the reality of what he has always lived, as the grace of the resurrection, so abundant in his life, now becomes his reality and the reward in death.  What he has lived, what Christ has given us through him, now he, Father Vsevolod, becomes. 

I have no doubt that Father Vsevelod is hearing from our Master and Lord Jesus Christ the words he preached many times from this pulpit during the Gospel reading: "...Well done, good and faithful servant: thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of thy Lord."

May Christ, the living bread, who gave his life for the world, raise Father Vesevelod and all of us up on the last day.

Padre Pablo.( Padre Vsevelod Funeral Sept 10/2015)

*Fr. Vsevolod ordination December 10, 1991

Funeral for Fr. Vsevolod

link to the photos…very nicely done.

Sept 10, 2015 Fr. Wsewolod Dutikov Funeral
slideshow option:

Funeral Photos and Video

Ordination of priest AXIOS! AXIOS! Photos
On Sunday, September 13th, at the time of concelebration First Hierarch of ROCOR, Metropolitan Archbishop Andronicus and Agafangel in Trinity Church in Astoria, recently lost his abbot Mitred Archpriest Vsevolod Dutikow, Deacon Dimitri Dobronravov ordained priest.

also see ROCANA updates

Update of Fire

*From: *CTOS
*Subject: **St. Gregory of Sinai Monastery: update on the fire*
*Date: *19 September 2015 22:41:54 GMT+01:00

Though the "Valley Fire" in the smaller mountains of Northern California, some five hours south of our larger mountain ranges, is still not contained, the Monastery of St. Gregory of Sinai, one of the three monastic communities in the Diocese of Etna and Portland, is still standing, despite the proximity of the fire (at one point, the raging blaze was less than two miles from the monastery).

Sadly, many hundreds of homes and businesses in the area have been burned to the ground, and thousands of people, including the Fathers of the monastery, are staying in shelters and homes provided by community services and good neighbors.

We have every hope that the Fathers will be able to return to their monastery soon. His Grace, Bishop Sergios was here yesterday, and he was hopeful that this would be the case. We received the following from one of the monastics last evening:

Once again, our situation remains unchanged.  We are still being blocked from accessing the monastery property due to recovery work in the area.  We have no timetable for when we can freely access it again.  Thank you for your continued prayers.

In Christ,
Father Moses

We wish to thank all of you /*most sincerely*/ for your prayers and concern. God willing, if containment of the fires continues unabated, the Fathers should be back at the monastery shortly. This is all a good lesson in how fragile and changeable the environment and our lives are and how dependent all of are on the mercy of God and the intercessions of those made perfect in Christ, the holy Saints.

The Fathers

New Year Greetings from Vladyka Agafangel

from Vl. Agafangel's facebook

In Russia, from the X century to celebrate the New Year on a church calendar - September 1st. Since 1700, the will of Peter I, began to celebrate the western - January 1. But the Church to this day the year starts on September 1 (14 New Style).

Happy New Year 7524! (creation of the world)


• Abortion is the Greatest taker of human life in history

• ROCOR-MP pro-union priest in St. Petersburg punished for speaking out against war

• backdated post:  What Vladyka Agafangel said at the creation of ROCiE

• Reuters editorial: Russia condemning itself to repeat history

Fires in Northern California affect GOC monastery

Prayer request


The Fathers at the Monastery of St. Gregory of Sinai, the residence of our retired Bishop Sergios of Portland, were evacuated from the monastery yesterday because of the wild fires burning near it in Lake County, a heavily forested area in Northern California.  The fire is literally a few miles from the monastery.  It is a fire of such intensity that it burned hundreds of structures in Middletown, CA, not far from the monastery, in a few hours—indeed, almost nothing is left of the town.

We would ask all of of you to pray for His Grace, for the the Fathers, and for the monastery property.

A website has been established, where further information about the monastery and the fire (called the "Lake Fire," can be found, with period updates:

Coddling of the American Mind

secular magazine article shared by Senior ROCOR member

The Coddling of the American Mind
In the name of emotional well-being, college students are increasingly demanding protection from words and ideas they don’t like. Here’s why that’s disastrous for education—and mental health.

Something strange is happening at America’s colleges and universities.  A movement is arising, undirected and driven largely by students, to scrub campuses clean of words, ideas, and subjects that might cause discomfort or give offense.  Last December, Jeannie Suk wrote in an online article for The New Yorker about law students asking her fellow professors at Harvard not to teach rape law—or, in one case, even use the word violate (as in “that violates the law”) lest it cause students distress.  In February, Laura Kipnis, a professor at Northwestern University, wrote an essay in The Chronicle of Higher Education describing a new campus politics of sexual paranoia—and was then subjected to a long investigation after students, who were offended by the article and by a tweet she’d sent, filed Title IX complaints against her.  In June, a professor protecting himself with a pseudonym wrote an essay for Vox describing how gingerly he now has to teach.  “I’m a Liberal Professor, and My Liberal Students Terrify Me,” the headline said.  A number of popular comedians, including Chris Rock, have stopped performing on college campuses (see Caitlin Flanagan’s article http://www.theatlantic.com/magazine/archive/2015/09/thats-not-funny/399335/ in this month’s issue).  Jerry Seinfeld and Bill Maher have publicly condemned the oversensitivity of college students, saying too many of them can’t take a joke.

Two terms have risen quickly from obscurity into common campus parlance.  Microaggressions are small actions or word choices that seem on their face to have no malicious intent but that are thought of as a kind of violence nonetheless.  For example, by some campus guidelines, it is a microaggression to ask an Asian American or Latino American “Where were you born?,” because this implies that he or she is not a real American.  Trigger warnings are alerts that professors are expected to issue if something in a course might cause a strong emotional response. For example, some students have called for warnings that Chinua Achebe’s Things Fall Apart describes racial violence and that F. Scott Fitzgerald’s The Great Gatsby portrays misogyny and physical abuse, so that students who have been previously victimized by racism or domestic violence can choose to avoid these works, which they believe might “trigger” a recurrence of past trauma.

Some recent campus actions border on the surreal.  In April, at Brandeis University, the Asian American student association sought to raise awareness of microaggressions against Asians through an installation on the steps of an academic hall.  The installation gave examples of microaggressions such as “Aren’t you supposed to be good at math?” and “I’m colorblind! I don’t see race.”  But a backlash arose among other Asian American students, who felt that the display itself was a microaggression.  The association removed the installation, and its president wrote an e-mail to the entire student body apologizing to anyone who was “triggered or hurt by the content of the microaggressions.”

According to the most-basic tenets of psychology, helping people with anxiety disorders avoid the things they fear is misguided.

This new climate is slowly being institutionalized, and is affecting what can be said in the classroom, even as a basis for discussion.  During the 2014–15 school year, for instance, the deans and department chairs at the 10 University of California system schools were presented by administrators at faculty leader-training sessions with examples of microaggressions.  The list of offensive statements included: “America is the land of opportunity” and “I believe the most qualified person should get the job.”

The press has typically described these developments as a resurgence of political correctness.  That’s partly right, although there are important differences between what’s happening now and what happened in the 1980s and ’90s.  That movement sought to restrict speech (specifically hate speech aimed at marginalized groups), but it also challenged the literary, philosophical, and historical canon, seeking to widen it by including more-diverse perspectives.  The current movement is largely about emotional well-being.  More than the last, it presumes an extraordinary fragility of the collegiate psyche, and therefore elevates the goal of protecting students from psychological harm.  The ultimate aim, it seems, is to turn campuses into “safe spaces” where young adults are shielded from words and ideas that make some uncomfortable.  And more than the last, this movement seeks to punish anyone who interferes with that aim, even accidentally.  You might call this impulse vindictive protectiveness.  It is creating a culture in which everyone must think twice before speaking up, lest they face charges of insensitivity, aggression, or worse.

We have been studying this development for a while now, with rising alarm.  (Greg Lukianoff is a constitutional lawyer and the president and CEO of the Foundation for Individual Rights in Education, which defends free speech and academic freedom on campus, and has advocated for students and faculty involved in many of the incidents this article describes; Jonathan Haidt is a social psychologist who studies the American culture wars. The stories of how we each came to this subject can be read here. http://www.theatlantic.com/magazine/archive/2015/09/greg-lukianoffs-story/399359)  The dangers that these trends pose to scholarship and to the quality of American universities are significant; we could write a whole essay detailing them.  But in this essay we focus on a different question: What are the effects of this new protectiveness on the students themselves?  Does it benefit the people it is supposed to help?  What exactly are students learning when they spend four years or more in a community that polices unintentional slights, places warning labels on works of classic literature, and in many other ways conveys the sense that words can be forms of violence that require strict control by campus authorities, who are expected to act as both protectors and prosecutors?

There’s a saying common in education circles: Don’t teach students what to think; teach them how to think. The idea goes back at least as far as Socrates. Today, what we call the Socratic method is a way of teaching that fosters critical thinking, in part by encouraging students to question their own unexamined beliefs, as well as the received wisdom of those around them. Such questioning sometimes leads to discomfort, and even to anger, on the way to understanding.

But vindictive protectiveness teaches students to think in a very different way.  It prepares them poorly for professional life, which often demands intellectual engagement with people and ideas one might find uncongenial or wrong.  The harm may be more immediate, too.  A campus culture devoted to policing speech and punishing speakers is likely to engender patterns of thought that are surprisingly similar to those long identified by cognitive behavioral therapists as causes of depression and anxiety.  The new protectiveness may be teaching students to think pathologically.

How Did We Get Here?

It’s difficult to know exactly why vindictive protectiveness has burst forth so powerfully in the past few years.  The phenomenon may be related to recent changes in the interpretation of federal antidiscrimination statutes (about which more later).  But the answer probably involves generational shifts as well.  Childhood itself has changed greatly during the past generation.  Many Baby Boomers and Gen Xers can remember riding their bicycles around their hometowns, unchaperoned by adults, by the time they were 8 or 9 years old.  In the hours after school, kids were expected to occupy themselves, getting into minor scrapes and learning from their experiences.  But “free range” childhood became less common in the 1980s.  The surge in crime from the ’60s through the early ’90s made Baby Boomer parents more protective than their own parents had been.  Stories of abducted children appeared more frequently in the news, and in 1984, images of them began showing up on milk cartons.  In response, many parents pulled in the reins and worked harder to keep their children safe.

The flight to safety also happened at school. Dangerous play structures were removed from playgrounds; peanut butter was banned from student lunches.  After the 1999 Columbine massacre in Colorado, many schools cracked down on bullying, implementing “zero tolerance” policies.  In a variety of ways, children born after 1980—the Millennials—got a consistent message from adults: life is dangerous, but adults will do everything in their power to protect you from harm, not just from strangers but from one another as well.

These same children grew up in a culture that was (and still is) becoming more politically polarized.  Republicans and Democrats have never particularly liked each other, but survey data going back to the 1970s show that on average, their mutual dislike used to be surprisingly mild.  Negative feelings have grown steadily stronger, however, particularly since the early 2000s.  Political scientists call this process “affective partisan polarization,” and it is a very serious problem for any democracy.  As each side increasingly demonizes the other, compromise becomes more difficult.  A recent study shows that implicit or unconscious biases are now at least as strong across political parties as they are across races.

So it’s not hard to imagine why students arriving on campus today might be more desirous of protection and more hostile toward ideological opponents than in generations past.  This hostility, and the self-righteousness fueled by strong partisan emotions, can be expected to add force to any moral crusade.  A principle of moral psychology is that “morality binds and blinds.”  Part of what we do when we make moral judgments is express allegiance to a team.  But that can interfere with our ability to think critically.  Acknowledging that the other side’s viewpoint has any merit is risky—your teammates may see you as a traitor.

Social media makes it extraordinarily easy to join crusades, express solidarity and outrage, and shun traitors. Facebook was founded in 2004, and since 2006 it has allowed children as young as 13 to join. This means that the first wave of students who spent all their teen years using Facebook reached college in 2011, and graduated from college only this year.

These first true “social-media natives” may be different from members of previous generations in how they go about sharing their moral judgments and supporting one another in moral campaigns and conflicts.  We find much to like about these trends; young people today are engaged with one another, with news stories, and with prosocial endeavors to a greater degree than when the dominant technology was television.  But social media has also fundamentally shifted the balance of power in relationships between students and faculty; the latter increasingly fear what students might do to their reputations and careers by stirring up online mobs against them.

We do not mean to imply simple causation, but rates of mental illness in young adults have been rising, both on campus and off, in recent decades.  Some portion of the increase is surely due to better diagnosis and greater willingness to seek help, but most experts seem to agree that some portion of the trend is real.  Nearly all of the campus mental-health directors surveyed in 2013 by the American College Counseling Association reported that the number of students with severe psychological problems was rising at their schools.  The rate of emotional distress reported by students themselves is also high, and rising.  In a 2014 survey by the American College Health Association, 54 percent of college students surveyed said that they had “felt overwhelming anxiety” in the past 12 months, up from 49 percent in the same survey just five years earlier.  Students seem to be reporting more emotional crises; many seem fragile, and this has surely changed the way university faculty and administrators interact with them.  The question is whether some of those changes might be doing more harm than good.

The Thinking Cure

For millennia, philosophers have understood that we don’t see life as it is; we see a version distorted by our hopes, fears, and other attachments.  The Buddha said, “Our life is the creation of our mind.”  Marcus Aurelius said, “Life itself is but what you deem it.”  The quest for wisdom in many traditions begins with this insight.  Early Buddhists and the Stoics, for example, developed practices for reducing attachments, thinking more clearly, and finding release from the emotional torments of normal mental life.

Cognitive behavioral therapy is a modern embodiment of this ancient wisdom.  It is the most extensively studied nonpharmaceutical treatment of mental illness, and is used widely to treat depression, anxiety disorders, eating disorders, and addiction.  It can even be of help to schizophrenics.  No other form of psychotherapy has been shown to work for a broader range of problems.  Studies have generally found that it is as effective as antidepressant drugs (such as Prozac) in the treatment of anxiety and depression.  The therapy is relatively quick and easy to learn; after a few months of training, many patients can do it on their own.  Unlike drugs, cognitive behavioral therapy keeps working long after treatment is stopped, because it teaches thinking skills that people can continue to use.

The goal is to minimize distorted thinking and see the world more accurately.  You start by learning the names of the dozen or so most common cognitive distortions (such as overgeneralizing, discounting positives, and emotional reasoning; see the list at the bottom of this article).  Each time you notice yourself falling prey to one of them, you name it, describe the facts of the situation, consider alternative interpretations, and then choose an interpretation of events more in line with those facts.  Your emotions follow your new interpretation.  In time, this process becomes automatic.  When people improve their mental hygiene in this way—when they free themselves from the repetitive irrational thoughts that had previously filled so much of their consciousness—they become less depressed, anxious, and angry.

The parallel to formal education is clear: cognitive behavioral therapy teaches good critical-thinking skills, the sort that educators have striven for so long to impart.  By almost any definition, critical thinking requires grounding one’s beliefs in evidence rather than in emotion or desire, and learning how to search for and evaluate evidence that might contradict one’s initial hypothesis.  But does campus life today foster critical thinking?  Or does it coax students to think in more-distorted ways?

Let’s look at recent trends in higher education in light of the distortions that cognitive behavioral therapy identifies. We will draw the names and descriptions of these distortions from David D. Burns’s popular book Feeling Good, as well as from the second edition of Treatment Plans and Interventions for Depression and Anxiety Disorders, by Robert L. Leahy, Stephen J. F. Holland, and Lata K. McGinn.

Higher Education’s Embrace of “Emotional Reasoning”

Burns defines emotional reasoning as assuming “that your negative emotions necessarily reflect the way things really are: ‘I feel it, therefore it must be true.’”  Leahy, Holland, and McGinn define it as letting “your feelings guide your interpretation of reality.”  But, of course, subjective feelings are not always trustworthy guides; unrestrained, they can cause people to lash out at others who have done nothing wrong.  Therapy often involves talking yourself down from the idea that each of your emotional responses represents something true or important.

Emotional reasoning dominates many campus debates and discussions.  A claim that someone’s words are “offensive” is not just an expression of one’s own subjective feeling of offendedness.  It is, rather, a public charge that the speaker has done something objectively wrong.  It is a demand that the speaker apologize or be punished by some authority for committing an offense.

There have always been some people who believe they have a right not to be offended.  Yet throughout American history—from the Victorian era to the free-speech activism of the 1960s and ’70s—radicals have pushed boundaries and mocked prevailing sensibilities.  Sometime in the 1980s, however, college campuses began to focus on preventing offensive speech, especially speech that might be hurtful to women or minority groups.  The sentiment underpinning this goal was laudable, but it quickly produced some absurd results.

What are we doing to our students if we encourage them to develop extra-thin skin just before they leave the cocoon of adult protection?

Among the most famous early examples was the so-called water-buffalo incident at the University of Pennsylvania.  In 1993, the university charged an Israeli-born student with racial harassment after he yelled “Shut up, you water buffalo!” to a crowd of black sorority women that was making noise at night outside his dorm-room window.  Many scholars and pundits at the time could not see how the term water buffalo (a rough translation of a Hebrew insult for a thoughtless or rowdy person) was a racial slur against African Americans, and as a result, the case became international news.

Claims of a right not to be offended have continued to arise since then, and universities have continued to privilege them.  In a particularly egregious 2008 case, for instance, Indiana University–Purdue University at Indianapolis found a white student guilty of racial harassment for reading a book titled Notre Dame vs. the Klan.  The book honored student opposition to the Ku Klux Klan when it marched on Notre Dame in 1924.  Nonetheless, the picture of a Klan rally on the book’s cover offended at least one of the student’s co-workers (he was a janitor as well as a student), and that was enough for a guilty finding by the university’s Affirmative Action Office.

These examples may seem extreme, but the reasoning behind them has become more commonplace on campus in recent years.  Last year, at the University of St. Thomas, in Minnesota, an event called Hump Day, which would have allowed people to pet a camel, was abruptly canceled.  Students had created a Facebook group where they protested the event for animal cruelty, for being a waste of money, and for being insensitive to people from the Middle East.  The inspiration for the camel had almost certainly come from a popular TV commercial in which a camel saunters around an office on a Wednesday, celebrating “hump day”; it was devoid of any reference to Middle Eastern peoples.  Nevertheless, the group organizing the event announced on its Facebook page that the event would be canceled because the “program [was] dividing people and would make for an uncomfortable and possibly unsafe environment.”

Because there is a broad ban in academic circles on “blaming the victim,” it is generally considered unacceptable to question the reasonableness (let alone the sincerity) of someone’s emotional state, particularly if those emotions are linked to one’s group identity.  The thin argument “I’m offended” becomes an unbeatable trump card.  This leads to what Jonathan Rauch, a contributing editor at this magazine, calls the “offendedness sweepstakes,” in which opposing parties use claims of offense as cudgels.  In the process, the bar for what we consider unacceptable speech is lowered further and further.

Since 2013, new pressure from the federal government has reinforced this trend.  Federal antidiscrimination statutes regulate on-campus harassment and unequal treatment based on sex, race, religion, and national origin.  Until recently, the Department of Education’s Office for Civil Rights acknowledged that speech must be “objectively offensive” before it could be deemed actionable as sexual harassment—it would have to pass the “reasonable person” test.  To be prohibited, the office wrote in 2003, allegedly harassing speech would have to go “beyond the mere expression of views, words, symbols or thoughts that some person finds offensive.”

But in 2013, the Departments of Justice and Education greatly broadened the definition of sexual harassment to include verbal conduct that is simply “unwelcome.”  Out of fear of federal investigations, universities are now applying that standard—defining unwelcome speech as harassment—not just to sex, but to race, religion, and veteran status as well.  Everyone is supposed to rely upon his or her own subjective feelings to decide whether a comment by a professor or a fellow student is unwelcome, and therefore grounds for a harassment claim.  Emotional reasoning is now accepted as evidence.

If our universities are teaching students that their emotions can be used effectively as weapons—or at least as evidence in administrative proceedings—then they are teaching students to nurture a kind of hypersensitivity that will lead them into countless drawn-out conflicts in college and beyond.  Schools may be training students in thinking styles that will damage their careers and friendships, along with their mental health.

Fortune-Telling and Trigger Warnings

Burns defines fortune-telling as “anticipat[ing] that things will turn out badly” and feeling “convinced that your prediction is an already-established fact.”  Leahy, Holland, and McGinn define it as “predict[ing] the future negatively” or seeing potential danger in an everyday situation.  The recent spread of demands for trigger warnings on reading assignments with provocative content is an example of fortune-telling.

The idea that words (or smells or any sensory input) can trigger searing memories of past trauma—and intense fear that it may be repeated—has been around at least since World War I, when psychiatrists began treating soldiers for what is now called post-traumatic stress disorder.  But explicit trigger warnings are believed to have originated much more recently, on message boards in the early days of the Internet.  Trigger warnings became particularly prevalent in self-help and feminist forums, where they allowed readers who had suffered from traumatic events like sexual assault to avoid graphic content that might trigger flashbacks or panic attacks.  Search-engine trends indicate that the phrase broke into mainstream use online around 2011, spiked in 2014, and reached an all-time high in 2015.  The use of trigger warnings on campus appears to have followed a similar trajectory; seemingly overnight, students at universities across the country have begun demanding that their professors issue warnings before covering material that might evoke a negative emotional response.

In 2013, a task force composed of administrators, students, recent alumni, and one faculty member at Oberlin College, in Ohio, released an online resource guide for faculty (subsequently retracted in the face of faculty pushback) that included a list of topics warranting trigger warnings.  These topics included classism and privilege, among many others.  The task force recommended that materials that might trigger negative reactions among students be avoided altogether unless they “contribute directly” to course goals, and suggested that works that were “too important to avoid” be made optional.

It’s hard to imagine how novels illustrating classism and privilege could provoke or reactivate the kind of terror that is typically implicated in PTSD.  Rather, trigger warnings are sometimes demanded for a long list of ideas and attitudes that some students find politically offensive, in the name of preventing other students from being harmed. This is an example of what psychologists call “motivated reasoning”—we spontaneously generate arguments for conclusions we want to support.  Once you find something hateful, it is easy to argue that exposure to the hateful thing could traumatize some other people.  You believe that you know how others will react, and that their reaction could be devastating.  Preventing that devastation becomes a moral obligation for the whole community.  Books for which students have called publicly for trigger warnings within the past couple of years include Virginia Woolf’s Mrs. Dalloway (at Rutgers, for “suicidal inclinations”) and Ovid’s Metamorphoses (at Columbia, for sexual assault).

Jeannie Suk’s New Yorker essay described the difficulties of teaching rape law in the age of trigger warnings.  Some students, she wrote, have pressured their professors to avoid teaching the subject in order to protect themselves and their classmates from potential distress.  Suk compares this to trying to teach “a medical student who is training to be a surgeon but who fears that he’ll become distressed if he sees or handles blood.”

However, there is a deeper problem with trigger warnings.  According to the most-basic tenets of psychology, the very idea of helping people with anxiety disorders avoid the things they fear is misguided.  A person who is trapped in an elevator during a power outage may panic and think she is going to die.  That frightening experience can change neural connections in her amygdala, leading to an elevator phobia.  If you want this woman to retain her fear for life, you should help her avoid elevators.

But if you want to help her return to normalcy, you should take your cues from Ivan Pavlov and guide her through a process known as exposure therapy.  You might start by asking the woman to merely look at an elevator from a distance—standing in a building lobby, perhaps—until her apprehension begins to subside.  If nothing bad happens while she’s standing in the lobby—if the fear is not “reinforced”—then she will begin to learn a new association: elevators are not dangerous.  (This reduction in fear during exposure is called habituation.)  Then, on subsequent days, you might ask her to get closer, and on later days to push the call button, and eventually to step in and go up one floor.  This is how the amygdala can get rewired again to associate a previously feared situation with safety or normalcy.

Students who call for trigger warnings may be correct that some of their peers are harboring memories of trauma that could be reactivated by course readings.  But they are wrong to try to prevent such reactivations.  Students with PTSD should of course get treatment, but they should not try to avoid normal life, with its many opportunities for habituation.  Classroom discussions are safe places to be exposed to incidental reminders of trauma (such as the word violate).  A discussion of violence is unlikely to be followed by actual violence, so it is a good way to help students change the associations that are causing them discomfort.  And they’d better get their habituation done in college, because the world beyond college will be far less willing to accommodate requests for trigger warnings and opt-outs.

The expansive use of trigger warnings may also foster unhealthy mental habits in the vastly larger group of students who do not suffer from PTSD or other anxiety disorders.  People acquire their fears not just from their own past experiences, but from social learning as well.  If everyone around you acts as though something is dangerous—elevators, certain neighborhoods, novels depicting racism—then you are at risk of acquiring that fear too.  The psychiatrist Sarah Roff pointed this out last year in an online article for The Chronicle of Higher Education.  “One of my biggest concerns about trigger warnings,” Roff wrote, “is that they will apply not just to those who have experienced trauma, but to all students, creating an atmosphere in which they are encouraged to believe that there is something dangerous or damaging about discussing difficult aspects of our history.”

The new climate is slowly being institutionalized, and is affecting what can be said in the classroom, even as a basis for discussion or debate.

In an article published last year by Inside Higher Ed, seven humanities professors wrote that the trigger-warning movement was “already having a chilling effect on [their] teaching and pedagogy.”  They reported their colleagues’ receiving “phone calls from deans and other administrators investigating student complaints that they have included ‘triggering’ material in their courses, with or without warnings.”  A trigger warning, they wrote, “serves as a guarantee that students will not experience unexpected discomfort and implies that if they do, a contract has been broken.”  When students come to expect trigger warnings for any material that makes them uncomfortable, the easiest way for faculty to stay out of trouble is to avoid material that might upset the most sensitive student in the class.

Magnification, Labeling, and Microaggressions

Burns defines magnification as “exaggerat[ing] the importance of things,” and Leahy, Holland, and McGinn define labeling as “assign[ing] global negative traits to yourself and others.” The recent collegiate trend of uncovering allegedly racist, sexist, classist, or otherwise discriminatory microaggressions doesn’t incidentally teach students to focus on small or accidental slights. Its purpose is to get students to focus on them and then relabel the people who have made such remarks as aggressors.

The term microaggression originated in the 1970s and referred to subtle, often unconscious racist affronts.  The definition has expanded in recent years to include anything that can be perceived as discriminatory on virtually any basis.  For example, in 2013, a student group at UCLA staged a sit-in during a class taught by Val Rust, an education professor.  The group read a letter aloud expressing their concerns about the campus’s hostility toward students of color.  Although Rust was not explicitly named, the group quite clearly criticized his teaching as microaggressive.  In the course of correcting his students’ grammar and spelling, Rust had noted that a student had wrongly capitalized the first letter of the word indigenous.  Lowercasing the capital I was an insult to the student and her ideology, the group claimed.

Even joking about microaggressions can be seen as an aggression, warranting punishment. Last fall, Omar Mahmood, a student at the University of Michigan, wrote a satirical column for a conservative student publication, The Michigan Review, poking fun at what he saw as a campus tendency to perceive microaggressions in just about anything. Mahmood was also employed at the campus newspaper, The Michigan Daily.  The Daily’s editors said that the way Mahmood had “satirically mocked the experiences of fellow Daily contributors and minority communities on campus … created a conflict of interest.”  The Daily terminated Mahmood after he described the incident to two Web sites, The College Fix and The Daily Caller.  A group of women later vandalized Mahmood’s doorway with eggs, hot dogs, gum, and notes with messages such as “Everyone hates you, you violent prick.”  When speech comes to be seen as a form of violence, vindictive protectiveness can justify a hostile, and perhaps even violent, response.

In March, the student government at Ithaca College, in upstate New York, went so far as to propose the creation of an anonymous microaggression-reporting system.  Student sponsors envisioned some form of disciplinary action against “oppressors” engaged in belittling speech.  One of the sponsors of the program said that while “not … every instance will require trial or some kind of harsh punishment,” she wanted the program to be “record-keeping but with impact.”

Surely people make subtle or thinly veiled racist or sexist remarks on college campuses, and it is right for students to raise questions and initiate discussions about such cases.  But the increased focus on microaggressions coupled with the endorsement of emotional reasoning is a formula for a constant state of outrage, even toward well-meaning speakers trying to engage in genuine discussion.

What are we doing to our students if we encourage them to develop extra-thin skin in the years just before they leave the cocoon of adult protection and enter the workforce?  Would they not be better prepared to flourish if we taught them to question their own emotional reactions, and to give people the benefit of the doubt?

Teaching Students to Catastrophize and Have Zero Tolerance

Burns defines catastrophizing as a kind of magnification that turns “commonplace negative events into nightmarish monsters.”  Leahy, Holland, and McGinn define it as believing “that what has happened or will happen” is “so awful and unbearable that you won’t be able to stand it.”  Requests for trigger warnings involve catastrophizing, but this way of thinking colors other areas of campus thought as well.

Catastrophizing rhetoric about physical danger is employed by campus administrators more commonly than you might think—sometimes, it seems, with cynical ends in mind. For instance, last year administrators at Bergen Community College, in New Jersey, suspended Francis Schmidt, a professor, after he posted a picture of his daughter on his Google+ account.  The photo showed her in a yoga pose, wearing a T-shirt that read I WILL TAKE WHAT IS MINE WITH FIRE & BLOOD, a quote from the HBO show Game of Thrones.  Schmidt had filed a grievance against the school about two months earlier after being passed over for a sabbatical.  The quote was interpreted as a threat by a campus administrator, who received a notification after Schmidt posted the picture; it had been sent, automatically, to a whole group of contacts.  According to Schmidt, a Bergen security official present at a subsequent meeting between administrators and Schmidt thought the word fire could refer to AK-47s.

Then there is the eight-year legal saga at Valdosta State University, in Georgia, where a student was expelled for protesting the construction of a parking garage by posting an allegedly “threatening” collage on Facebook.  The collage described the proposed structure as a “memorial” parking garage—a joke referring to a claim by the university president that the garage would be part of his legacy.  The president interpreted the collage as a threat against his life.

It should be no surprise that students are exhibiting similar sensitivity.  At the University of Central Florida in 2013, for example, Hyung-il Jung, an accounting instructor, was suspended after a student reported that Jung had made a threatening comment during a review session. Jung explained to the Orlando Sentinel that the material he was reviewing was difficult, and he’d noticed the pained look on students’ faces, so he made a joke.  “It looks like you guys are being slowly suffocated by these questions,” he recalled saying.  “Am I on a killing spree or what?”

After the student reported Jung’s comment, a group of nearly 20 others e-mailed the UCF administration explaining that the comment had clearly been made in jest.  Nevertheless, UCF suspended Jung from all university duties and demanded that he obtain written certification from a mental-health professional that he was “not a threat to [himself] or to the university community” before he would be allowed to return to campus.

All of these actions teach a common lesson: smart people do, in fact, overreact to innocuous speech, make mountains out of molehills, and seek punishment for anyone whose words make anyone else feel uncomfortable.

Mental Filtering and Disinvitation Season

As Burns defines it, mental filtering is “pick[ing] out a negative detail in any situation and dwell[ing] on it exclusively, thus perceiving that the whole situation is negative.”  Leahy, Holland, and McGinn refer to this as “negative filtering,” which they define as “focus[ing] almost exclusively on the negatives and seldom notic[ing] the positives.”  When applied to campus life, mental filtering allows for simpleminded demonization.

Students and faculty members in large numbers modeled this cognitive distortion during 2014’s “disinvitation season.” That’s the time of year—usually early spring—when commencement speakers are announced and when students and professors demand that some of those speakers be disinvited because of things they have said or done. According to data compiled by the Foundation for Individual Rights in Education, since 2000, at least 240 campaigns have been launched at U.S. universities to prevent public figures from appearing at campus events; most of them have occurred since 2009.

Consider two of the most prominent disinvitation targets of 2014: former U.S. Secretary of State Condoleezza Rice and the International Monetary Fund’s managing director, Christine Lagarde.  Rice was the first black female secretary of state; Lagarde was the first woman to become finance minister of a G8 country and the first female head of the IMF.  Both speakers could have been seen as highly successful role models for female students, and Rice for minority students as well.  But the critics, in effect, discounted any possibility of something positive coming from those speeches.

Members of an academic community should of course be free to raise questions about Rice’s role in the Iraq War or to look skeptically at the IMF’s policies. But should dislike of part of a person’s record disqualify her altogether from sharing her perspectives?

If campus culture conveys the idea that visitors must be pure, with résumés that never offend generally left-leaning campus sensibilities, then higher education will have taken a further step toward intellectual homogeneity and the creation of an environment in which students rarely encounter diverse viewpoints.  And universities will have reinforced the belief that it’s okay to filter out the positive.  If students graduate believing that they can learn nothing from people they dislike or from those with whom they disagree, we will have done them a great intellectual disservice.

What Can We Do Now?

Attempts to shield students from words, ideas, and people that might cause them emotional discomfort are bad for the students.  They are bad for the workplace, which will be mired in unending litigation if student expectations of safety are carried forward.  And they are bad for American democracy, which is already paralyzed by worsening partisanship.  When the ideas, values, and speech of the other side are seen not just as wrong but as willfully aggressive toward innocent victims, it is hard to imagine the kind of mutual respect, negotiation, and compromise that are needed to make politics a positive-sum game.

Rather than trying to protect students from words and ideas that they will inevitably encounter, colleges should do all they can to equip students to thrive in a world full of words and ideas that they cannot control.  One of the great truths taught by Buddhism (and Stoicism, Hinduism, and many other traditions) is that you can never achieve happiness by making the world conform to your desires.  But you can master your desires and habits of thought.  This, of course, is the goal of cognitive behavioral therapy.  With this in mind, here are some steps that might help reverse the tide of bad thinking on campus.

The biggest single step in the right direction does not involve faculty or university administrators, but rather the federal government, which should release universities from their fear of unreasonable investigation and sanctions by the Department of Education.  Congress should define peer-on-peer harassment according to the Supreme Court’s definition in the 1999 case Davis v. Monroe County Board of Education.  The Davis standard holds that a single comment or thoughtless remark by a student does not equal harassment; harassment requires a pattern of objectively offensive behavior by one student that interferes with another student’s access to education.  Establishing the Davis standard would help eliminate universities’ impulse to police their students’ speech so carefully.

Universities themselves should try to raise consciousness about the need to balance freedom of speech with the need to make all students feel welcome.  Talking openly about such conflicting but important values is just the sort of challenging exercise that any diverse but tolerant community must learn to do.  Restrictive speech codes should be abandoned.

Universities should also officially and strongly discourage trigger warnings.  They should endorse the American Association of University Professors’ report on these warnings, which notes, “The presumption that students need to be protected rather than challenged in a classroom is at once infantilizing and anti-intellectual.”  Professors should be free to use trigger warnings if they choose to do so, but by explicitly discouraging the practice, universities would help fortify the faculty against student requests for such warnings.

Finally, universities should rethink the skills and values they most want to impart to their incoming students.  At present, many freshman-orientation programs try to raise student sensitivity to a nearly impossible level.  Teaching students to avoid giving unintentional offense is a worthy goal, especially when the students come from many different cultural backgrounds.  But students should also be taught how to live in a world full of potential offenses.  Why not teach incoming students how to practice cognitive behavioral therapy?  Given high and rising rates of mental illness, this simple step would be among the most humane and supportive things a university could do.  The cost and time commitment could be kept low: a few group training sessions could be supplemented by Web sites or apps.  But the outcome could pay dividends in many ways.  For example, a shared vocabulary about reasoning, common distortions, and the appropriate use of evidence to draw conclusions would facilitate critical thinking and real debate.  It would also tone down the perpetual state of outrage that seems to engulf some colleges these days, allowing students’ minds to open more widely to new ideas and new people.  A greater commitment to formal, public debate on campus—and to the assembly of a more politically diverse faculty—would further serve that goal.

Thomas Jefferson, upon founding the University of Virginia, said:

This institution will be based on the illimitable freedom of the human mind. For here we are not afraid to follow truth wherever it may lead, nor to tolerate any error so long as reason is left free to combat it.

We believe that this is still—and will always be—the best attitude for American universities.  Faculty, administrators, students, and the federal government all have a role to play in restoring universities to their historic mission.

Common Cognitive Distortions
A partial list from Robert L. Leahy, Stephen J. F. Holland, and Lata K. McGinn’s Treatment Plans and Interventions for Depression and Anxiety Disorders (2012).

1. Mind reading.  You assume that you know what people think without having sufficient evidence of their thoughts. “He thinks I’m a loser.”
2. Fortune-telling.  You predict the future negatively: things will get worse, or there is danger ahead. “I’ll fail that exam,” or “I won’t get the job.”
3. Catastrophizing. You believe that what has happened or will happen will be so awful and unbearable that you won’t be able to stand it. “It would be terrible if I failed.”
4. Labeling.  You assign global negative traits to yourself and others. “I’m undesirable,” or “He’s a rotten person.”
5. Discounting positives.  You claim that the positive things you or others do are trivial. “That’s what wives are supposed to do—so it doesn’t count when she’s nice to me,” or “Those successes were easy, so they don’t matter.”
6. Negative filtering.  You focus almost exclusively on the negatives and seldom notice the positives. “Look at all of the people who don’t like me.”
7. Overgeneralizing.  You perceive a global pattern of negatives on the basis of a single incident. “This generally happens to me. I seem to fail at a lot of things.”
8. Dichotomous thinking.  You view events or people in all-or-nothing terms. “I get rejected by everyone,” or “It was a complete waste of time.”
9. Blaming.  You focus on the other person as the source of your negative feelings, and you refuse to take responsibility for changing yourself. “She’s to blame for the way I feel now,” or “My parents caused all my problems.”
10. What if?  You keep asking a series of questions about “what if” something happens, and you fail to be satisfied with any of the answers. “Yeah, but what if I get anxious?,” or “What if I can’t catch my breath?”
11. Emotional reasoning.  You let your feelings guide your interpretation of reality. “I feel depressed; therefore, my marriage is not working out.”
12. Inability to disconfirm.  You reject any evidence or arguments that might contradict your negative thoughts. For example, when you have the thought I’m unlovable, you reject as irrelevant any evidence that people like you. Consequently, your thought cannot be refuted. “That’s not the real issue. There are deeper problems. There are other factors.”

related post:
"...Each person will be registered; not only every facet of his affairs and his life, but every word, every movement of his mental faculties will be under constant surveillance so that he will lose the habit of thinking for himself out of fear that the expression on his face might involuntarily reflect something incompatible with the authority of the world ruler, i.e., Antichrist..."

Birthday Wish from a narcissist-psychopath

Video shows the secret hatefulness of a NPD.  This is how NPDs really think, but usually they try to hide it.  They pretend to be a nice guy.  They hate you if they can not fool you.  But, if you are fooled, they hate you for being a fool.  All they do is hate.  Just like the demons.

 Caution: video contains a cuss word, (not the f-word).

2 minutes

St. Justin Homily Beheading of St John,

Homily by St. Justin Popovic 
on the Feast of the Beheading of St John, 
the Glorious Prophet Forerunner and Baptist of the Lord

Today is a little Great Friday, a second Great Friday. For today the greatest man among those born of women, John, the Holy Forerunner and Baptiser of the Lord, is murdered. On Great Friday, people murdered God, crucified God. On today’s holy great feast, people murdered the greatest of all men. It is not I who chose to use the expression “the greatest.” What are my praises of the great and glorious Forerunner of the Lord, whom the Lord praised more than anyone among men, more than any of the apostles, the Angels, the Prophets, the Righteous Ones, the Sages? For the Lord declared of him: “Among them that are born of women there hath not risen a greater than John the Baptist…” (Мatthew 11: 11). In all Creation, there exists no greater praise.

This is why today is a little Great Friday. Consider: senseless people murder the greatest of the righteous. Is he getting in their way?  Yes, he gets between the perverse King Herod and the dissolute Herodias. God’s Truth, God’s immutable Truth gets in the way of the lawless, gets in the way of poor sinners, gets in the way of everyone stupefied by the various passions. Consider:  do not Christ’s opponents even today still shout “Crucify Him, Crucify Him!?” Even today, do not those who oppose Christ still demand the head of Jesus of Nazareth?  They call for His head, not to mention calling for the head of John the Baptist.

What is this? Could it be that this world has become a madhouse? People do not want God, they do not want the greatest Righteous One in the whole world.  Whom do you want? Whom would you prefer? Whom would you set in Christ’s stead? With whom would you replace St. John the Baptist? With yourselves?! О moth! О, tiny mortal insects! Yes, when people become maddened by pride, when out of egotistical pride they lose their reason, they have no need of God, they have no need of God’s Truth. They declare themselves to be gods. They present their petty, shallow, false likeness of truth as the great and salvific Truth. They declare their shallow, earthly, perishable images of truth to be the greatest of truths: they posit that we do not need Christ’s Truth, that we do not want God’s Truth. Yes, people blind in intellect and spirit do not see, and do not want to see, that man, true man, cannot manage without God. Why? Because this world is full of Herods, full of Pharisees. Herods demand the head of John the Baptist, Herods demand the heads of all of the righteous of the world, and Pharisees, the lying scribes, lying sophists of this world, demand the death of Christ, the Incarnate God.

Yes, today’s Feast is a second Great Friday.  Why? Because there is no greater transgression than that committed on Great Friday and that committed now, when Herod destroys the greatest among those born of women. Why did the Savior exalt the great Saint John the Baptist, as He did no one else? Why? Because, brethren, the Holy Forerunner encompassed within himself, within his person, all of the virtues of Heaven, all of the virtues in all of the Prophets, all of the Apostles, all of the Martyrs, all of the Angels of Heaven, all of the Confessors.  Regard: today we glorify the destruction, the beheading of the first Apostle among the Holy Apostles, for the Forerunner of the Lord was the first sent by God to see and to herald to the world the Savior of the world. Long before the Apostle Peter, before the Apostle Nathaniel, before anyone else, he bore witness to and announced God to the world, God Incarnate in the Person of the Lord Jesus Christ. The first Apostle to see the Holy Spirit descending from Heaven onto the Lord Jesus, when he baptized Him in the Jordan, announces Him to be the Son of God, the Savior of the world. [John] is also the first Evangelist among the Evangelists.  He first announced to the world, and pointed out, the Lord Jesus Christ, the Bearer of all Good News for mankind.

The Lord Jesus Christ Himself is the Good News of Heaven and earth, God’s Gospel for men in this world. “Behold the Lamb of God, which taketh away the sin of the world.” In those few words, the Holy Forerunner expressed the fullness of the Gospels.

 Looking toward the East, he said to the entire human race, from Adam to our days, “Repent, for the Kingdom of Heaven is at hand.”  The Kingdom of Heaven?  Here it is: the Lord Jesus [come] from Heaven. In Him is the Kingdom of Heaven.  Looking toward the West, and seeing people drowning in sins and death, he called to them as well, “Repent, for the Kingdom of Heaven is at hand.” He looked to the North and to the South [and saw] – the same people, all slaves to sin, slaves to death, slaves to the devil.  To all he announced the glorious, holy and salvific Gospel, “People, repent for the Kingdom of Heaven is at hand.”  He was such an Evangelist, someone possessed of great power!

When the Lord set out to preach His Gospel, to preach with power, He took those words as the beginning and end of His Gospel.  From that moment, Jesus began to preach and to declare, “Repent, for the Kingdom of Heaven is at hand (Matthew 4:17).  This is why the Holy Forerunner is the first Evangelist among Christ’s Evangelists.

Today, people have come into contact with an Angel in the flesh, an earthly Angel, and a Heavenly person, St. John the Baptist. It was not only the Old Testament prophet who called the Forerunner the Angel of the Lord, but the Lord Himself said this was an Angel sent to go before Him to prepare the way for Him. (Isaiah 40: 3; Matthew 11: 10). Not only a prophet, said the Lord regarding the Baptist, but greater than a prophet – the Angel of the Lord. And people do not want him, and people drive him from this world!  Thus, the Holy Forerunner is truly the first Angel in the flesh, the first among those who became the multitude of Angels in the flesh, lamps bringing God’s Light, who lived on earth like Angels of Heaven, and were Angels on earth, and in Heaven remained God’s people, holy people.

Today we glorify the great feast of the first among the Prophets of the New Testament. He announced to men that the Lord Jesus Christ had appeared to the world not only as the Savior, but as the Enlightener and as the Judge of the world.  In his hands were both the hatchet and the spade: on the day of the Dread Judgement, the Lord would clean off the earth’s  threshing-floor, and would separate the wheat from the chaff, the righteous from the sinners. All of this the great and glorious Prophet, Forerunner and Baptizer of the Lord had foreseen. Therefore, today we also praise him as the holy New Testament Prophet, killed by the impious, criminal, King Herod.

The Holy Forerunner also received the Lord’s witness to the fact that he was the greatest of those born of woman, because he had become the first of all of the Holy Martyrs of the New Testament. See how he suffered for God’s truth in this world! He suffered joyously! In today’s principal hymn and prayer to him it is said that he went to his death rejoicing, and that he suffered rejoicing. Thus, he became the first example and inspiration to all of the Holy Martyrs of the New Testament, beginning with St. Stephen the Protomartyr and through today.  All of the Holy Martyrs go to their death rejoicing in the Lord Jesus Christ, go to their deaths, knowing that death cannot hold them in its bonds, knowing that death is merely a gate, an open gate through which their holy souls enter into the Kingdom of Heaven. How else, brothers and sisters, can we explain the joy of Holy Great Martyr George’s joy while having his body broken: his bones were being broken on the wheel, and he shouted with joy in the Lord, for he could see Him, could see the Angels of God, standing around Him, and the Angels stopping the wheel.  See what joy [he experienced] during those awful tortures!  And the Holy Great Martyr stands up whole and unharmed before the godless Emperor Diocletian.  The first one to reveal that holy joy of martyrdom had been St. John, the Holy Forerunner and Baptizer of the Lord.

Today we also specifically glorify the first Evangelist and Christian Confessor, the first to Confess God in this New Testament world.  Consider how fearlessly, openly and directly he confessed God's Truth: O King, it is not right for you to have your brother’s wife, your living brother’s wife. You have taken your brother’s wife away from him. All of the laws of Heaven and earth are against you, and I, I recite these laws of Heaven and earth to you, for it was to do so that I was sent. O King, you cannot have your brother’s wife. Fearless and uncowable, like an immortal lion, like one of the Cherubim in the flesh, he was the first Confessor of Christ’s Faith, and he has been followed by multitudes of faces – the world’s glorious Confessors of Christ’s Faith, Confessors who bear witness and confess before the entire world, before East and West, before North and South, that the Lord Christ is the Sole True God in Heaven and on earth.  And this they, countless multitudes of fearless and uncowable all-conquerors, beginning with the Holy Forerunner and continuing through the present day, do despite all of the persecution, despite all of the lies of those who strive to rise up against Christ in this world, despite all the heresies, all of the theomachists, and all of the persecutors of Christ. They bear witness to, and announce to all the world, this Truth: Christ is before all and above all!  He is the Sole True God. You, false gods, masks, vile and repulsive masks of false gods, begone! True God is essential to the human soul in this earthly realm. Who are you self-proclaimed ones? Who? In the graves, in thousands of nets you cast yourselves, and you want to supplant the Lord Christ? How lowly, how impoverished you are! Alas, all of Hell laughs at nothing more than it laughs at you. The demons laugh out loud at you, and you do not hear them; yet we Christians – we hear them.

 Yes, the Holy Baptist, was the first Christian Confessor, and there streamed after him, following as after a helmsman, thousands and thousands of glorious Confessors of Christ in this world.

My brethren, a great Mystery is taking place through this Feast, a Mystery like unto threads stretching through and making up a piece of cloth. In today’s Gospel reading, you heard the disciples announce to the Savior that the Forerunner has been beheaded. The mouth that announced You to the world has fallen silent, O Lord! What now? Who are we in comparison to Your great Baptist? The Savior is silent. Then something unusual happens. He calls His disciples together, and with them, He goes out to a place in the desert. What is this? Can it be that the Lord is running away, can it be that he is fleeing from Herod? Consider: He, the All-merciful Miracle Worker, looks upon the unfortunate widowed mother, and resurrects her son, someone unknown to anyone but the mother and Himself.  Yet here, Lord, Your Forerunner lies dead, destroyed.  Why don’t You resurrect him?  You resurrected the daughter of Jairus, head of the synagogue. Yet here is the one whom You called the greatest among those born of women, beheaded by the malefactor- king. Lord, guard Your Truth, defend Your first Apostle, Your first Martyr, Your first Evangelist, Your first Angel in the flesh, Your first Prophet, Your first Confessor.  Resurrect him!  Yet the Savior remains silent, and  retreats to a desert place to pray to God.  Why, O Lord?

Because the Holy Forerunner must also become the first Apostle to Hades, to death’s kingdom - to which had departed the souls of all people from Adam to the time of the coming of the Savior into this world. In that kingdom of death called Hades, i.e. the impenetrable place, where no one can see anything, in that kingdom was to be found everyone: the righteous and the sinners, all of the people of the Old Testament, up to the coming of the Lord Jesus Christ. Sin had brought death into the earthly realm, into the world of men, and the kingdom of death became the sole abode for human souls in this world.  The Forerunner had to become the Forerunner in Hades as well, in death’s kingdom, so that he might preach there as well to the souls of all human beings: Lo, the One whom you have been awaiting, Whom all you Righteous Ones: Moses, Abraham, David, all of the Holy Prophets and Righteous Ones, have been thirsting to see, has come to earth. Lo, He has come to earth as a man, as the Savior, and he is working such signs and wonders as you, all of you taken together, have never seen.  His glance heals people of all diseases, His word resurrects everyone from death, His voice drives demons out of those possessed. Truly the Savior of the world, our Lord Jesus Christ has come to earth.  And lo, I go before Him to preach to you as well this best of news: He will come down here to us as well. In a little while He will come down, and you will see Him.  You will be able to see what kind of human soul He has, One filled with God and shining with infinite light.

The Holy Forerunner appeared death’s kingdom as the first Evangelist, in order to preach the Good News of Christ to all of the souls in the kingdom of death.  He appeared as well to all of them as the first Martyr, to show that people will joyously go to their deaths for True God, the Lord Jesus Christ, Savior of the world, until death is defeated and destroyed.  They will not fear death, for they will be more powerful than death.  Through his bodily Resurrection, the Lord grants the body victory over death.  The glorious Forerunner also entered into the kingdom of death as the Forerunner of all of the true Confessors of Christ in the world, all of the true Prophets in the world, to announce to all of the souls in the kingdom of death: Lo, death is defeated, the demons destroyed, the kingdom of death will be destroyed when, in a little while, the Lord appears here, and you will be led out of this horror and into heavenly joy, into the Kingdom On High.

This was why the Lord remained silent, why he did not resurrect the greatest man among those born of women, for that man was to complete his apostolic, evangelistic, martyric, confessor’s spiritual struggle in Hades, in the kingdom of death.

 And so, today for us Christians is like unto Great Friday.  Just as, for the Savior, after Great Friday, the Resurrection approaches, so the Forerunner joyously dies and enters into death, for he sees the victory over death and knows that the Lord has prepared for him as well eternal life and resurrection from the dead on the day of the Great Judgment.

 When the Lord was crucified, He descended into the nether regions,  into Hades, into the kingdom of death, with His human Soul.  His Body lay in the tomb, but His Soul, the fullness of his Divinity, descended into death’s kingdom. And how astonished must have been all of the human souls in Hades, on seeing God in a human soul, shining with ineffable light, light impossible for a human being to imagine. Who would not come to believe in Him? Who? When He appears in the kingdom of death so filled with Eternal Truth, Eternal Life, Eternal Justice.  He appears as conqueror over death. And as death’s kingdom could not hold God, Who was in  Jesus’ soul, could not hold God in its hands, it fell apart because of Christ’s Divinity, because of His Most-holy Soul, in which was the fullness of God.  And the Lord led out of death’s kingdom all those who had earlier come to believe the Forerunner, and those who had come to believe in Him, the Lord Jesus Christ, to believe that in truth, He was True God in Heaven and on earth.

The Lord led them out, and led them into the Kingdom of Heaven. This is why the Lord Jesus Christ did not resurrect St. John the Forerunner and Baptizer of Jesus.

Today, in glorifying that great and glorious first Apostle, first Martyr, first Evangelist, Precursor to all true Christians of all time, we bow down before his joyous suffering for Christ’s Truth and His Holy Gospel, before him as Apostle and Martyr.  Consider, already for 2,000 years, the One who allowed the lawless king to behead him, has been working countless miracles in the earthly realm, living in it alongside the Lord Jesus Christ. For 2000 years, he has been ceaselessly working miracles for all those who turn to him in prayer.

 Brothers and sisters, whenever you are in great sorrow, turn to that first Apostle of Christ, and he will help you with all of your burdens.  And should some kind of misfortune happen, turn to that first Evangelist.  No matter what bitterness might fill your soul, he will sweeten it with Christ’s grace, which he will mystically send down to your tortured soul from the World on High. And when you find yourself in temptations and horrors of this earthly life, run to him, to the Holy Confessor; tell him what is in your heart, pour out your sorrows and spiritual needs and rest assured that in a mystical, divine manner, he will come down into your soul and will save you, and will deliver you from all temptations and woes. But should need to suffer for the Lord Jesus Christ in this world: should others attack you on all sides, should atheists and those who oppose Christ want to swallow you up, to destroy you for belonging to Christ, want to silence your voice, to stop it from speaking of Christ, then remember that first Martyr, and call out to him: O Holy Martyr, first Martyr of Christ in the Gospels, hurry to my aid! 

Grant that may I die for the Lord Jesus Christ, leave my body like temporary clothing, and by the path of the Holy Martyrs move to Christ’s Kingdom! He will enteat the Lord that you might also join the host of Luminaries. Thus, today’s little Great Friday becomes for us the great joy of the Resurrection.  Friday is small, but Sunday, the Resurrection, is great – resurrection for all Christians of all time. And for us today: for me, for you, for every Christian living today, today’s Great Friday is at the same time the Resurrection, for today we glorify the St. John the Baptist who is eternally alive in the Heavens; [we glorify] his victory over the death appointed to him by Herod, his soaring up into the Heavenly Realm, to be the first after the Mother of God, to stand beside the Lord Jesus Christ.  You have seen the icon known as the “Deisis” i.e. “Prayer” Icon.  In it, the Lord sits on the Throne of Glory, as King of Heaven.  On His right is the Most-holy Mother of God, and on His left, the Holy Forerunner.  They pray to Him for the human race.

Оh, may his holy prayers be raised up today and tomorrow, and always, and may they be raised up for us Christians-Serbs, and for all the people on this earth, that the Lord lead all to repentance, that He have mercy upon all, that He save all, that all people, brought [to Him] by the glorious Forerunner, might forever glorify the One True God in Heaven and on earth, the Lord Jesus Christ, to Whom is due all honor and glory, now and ever, and unto ages of ages.  Amen.

St. Justin on the WCC 
An Orthodox Appraisal and Testimony