“Suffer little children to come unto me” (Mt19: 14).Father Thomas Hopko.

           

 

Father Thomas Hopko.

Father Thomas John Hopko (March 28, 1939 – March 18, 2015) was an Eastern Orthodox Christian priest and theologian. He was the Dean of Saint Vladimir’s Orthodox Theological Seminary from September 1992 until July 1, 2002 and taught dogmatic theology there from 1968 until 2002. In retirement, he carried the honorary title of Dean Emeritus.

In addition to the intellectual and informational aspects of preparing children for liturgical and Eucharistic worship, there are spiritual and moral aspects as well. This part of the preparation, at least in the beginning with small children, has to do with external behavior. To participate fruitfully in Eucharistic worship a certain external and formal discipline must be observed so that the deeper, internal spiritual experi­ences may take place. This means that children must learn how to stand in church, how to pay attention, how not to bother others, etc. It also means that they must be trained in certain ascetical exercises in preparation for Holy Communion, as they are able, according to their age and maturity. These "ascetical exercises" include such things as praying personally and fasting as one can; dressing in a manner proper to litur­gical celebration with others, particularly adults; confessing one's sins in a formal sacramental manner when the time comes when this is possible and necessary; asking forgiveness for one's sins and faults; making acts of reparation and recon­ciliation, etc. The spiritual life the practitioner first learns the letter of the law before he or she can enter into the glorious liberty of gracious communion with the Lord. This biblical principle certainly applies to the preparation of chil­dren (and adults) for Eucharistic worship.

As children grow they must be helped to interiorize their liturgical and sacramental experiences, to apply the events of the liturgy to themselves, and to take responsibility for their participation, especially as it applies to their daily lives. This, in a word, is what spiritual growth is all about: the progres­sive actualization in everyday living of that which one experi­ences sacramentally in the liturgical, Eucharistic assembly. One of the essential aspects of this growth which begins early in life is the ability of persons to undergo temptation and trial; to take responsibility for their thoughts, words and deeds; and to relate properly to their feelings and emotions, especially those of a negative character which are not directly dependent upon their voluntary and conscious decisions and actions.

Visit of Elder Sophrony

 to the Orthodox parish

 of Saint Andrew in Belgium.

Among the worst things that adults can do to children is to tell them how they ought to feel, especially in regard to liturgical worship and sacramental communion. Feelings are not in a person's control. People feel how they feel; and that depends on numberless factors most of which are beyond their decisions and desires. God does not command feelings. He rather teaches His people how they ought to think and act in relation to their emotions. In a word, the Lord does not command feelings but tells His servants what they ought to do about them in regard to themselves, to the others with whom they live, and to God Himself.

As children grow in understanding and in spiritual and moral awareness, they inevitably grow in the awareness of their weaknesses and faults. They have trouble sorting things out, clarifying their ideas, handling their feelings, resisting their temptations, and generally in understanding and accept­ing what is happening in and around them in many ways. Children must be helped with these difficulties at an early age. The liturgy, which in certain cases may doubtlessly be the cause of their troubles, is nevertheless essential in aiding children in their spiritual growth not only: as it offers a vision and calls for a committed action, but also as it comforts and encourages in its revelation of God who commands and judges as He also protects, forgives, encourages, inspires, enlightens and restores.

At the proper time, which is different for every person; children participating in Eucharistic worship must consciously begin to take responsibility for their lives, particularly their sins. They do this by sacramental confession before God and their fellow creatures in the presence of their priest. Sacra­mental confession, which is neither a legal tribunal nor a psychological counselling session, is necessary in order for the struggling child of God, of whatever age, to have the assur­ance of the Lord's mercy and forgiveness as well as the opportunity to see himself clearly in God's light and to receive assistance in carrying on the spiritual struggle which faith in the Lord and participation in His Eucharistic sacrifice de­mand. Both the ability to acknowledge one's sins openly before others and the not seldomly more difficult ability to accept forgiveness and reconciliation is essential to the spirit­ual life of a person. It must begin in childhood, at the proper moment, organically, naturally and without a fuss.

"Speak, Lord, for your 

servant is listening".(1S3: 9)

As children grow in understanding and awareness, both intellectually and spiritually, they may turn away from Eucharistic participation in the Church. This can happen for any number of reasons. At the youngest age it can happen simply because of fear, shyness or embarrassment. This is usually the case when something unpleasant happens to the child in church, not seldomly involving some bad or unwise behavior on the part of the adult members of the community, including the clergy. When such things occur it is imperative not to force the mild to participate in Holy Communion while at the same time not withdrawing the child from the liturgical assembly. Children who have an unfortunate experience in church must be kept in the liturgical gathering, being en­couraged gently and firmly to participate when they are ready to do so with the proper use of the freedom available to them at their particular stage of spiritual development.

Older children may withdraw from communion because of intellectual and moral confusion and misunderstanding. Withdrawal can also occur when older children are unable to relate properly to their frustrations, doubts, weaknesses and failures. And some young people may leave the Eucharistic community simply because they reject what it stands for and reveals, preferring other ways of thinking and acting.

It is important to realize that children go through stages of rejec­tion and return as a necessary and providential part of their spiritual maturation which leads to their perfection and ulti­mate salvation. Adults go through these stages as well. In dealing with young people at such times, and especially chil­dren, is it necessary to understand what is happening but never to justify it by any form of rationalization or condescen­sion. The adults must remain firm and committed, practicing what they believe and know, testifying to it with love and compassion so that the younger members will have strong and steadfast examples against which to rest and refine their own thought and actions. Hopefully most cases of rejection, which happen at different times for different reasons, will prove themselves to be temporary and passing. It is exactly at such times of struggle that early childhood experiences prove their critical significance and value.

Persons who from their earliest days have had the experi­ence of liturgical worship and Eucharistic communion in the Church have something to remember and return to throughout their lives. The "house of the Father" with its open doors, its shining robes, its festive music and its table prepared for the celebration of their homecoming exists for them. It is a part of their lives which has to be dealt with and cannot be denied. Happy are they who have such an experience to con­tend with. Truly blessed are they who have been fed with the Bread of Life from infancy by those for whom the Eucharistic sacrifice of the Church's Divine Liturgy constitutes the source, the goal and the very heart of their existence on earth.

Reference:

All the Fulness of God. Father Thomas Hopko.(1982).