When the Apostles could not cast out the demon from the possessed boy, the father approaches our Lord and beseeches His help. When Jesus says, "All things are possible to him that believes," the father replies, "Lord, I believe; help Thou my unbelief!"
Isn't this how it is for all of us? On a superficial level, we sincerely do believe, but when push comes to shove, our so-called faith proves to be weak indeed. The Holy Apostle Peter believed he could walk on water because Jesus told him to, but suddenly aware of the tumult of the waves, he began to sink.
In times of peace, it is easy to believe, because there is no cost attached. But when a time of persecution arises and our faith is put to the test by the threat of martyrdom, we shall find how deep and enduring our faith really is. The fact is, true faith is always a gift of God's grace, never an accomplishment for which we can take credit ourselves. So we must possess the humility of the father in the Gospel and pray, "Help Thou my unbelief!" or cry like Peter, "Lord, save me!"
Truly whoever dares trust in his own faith and spiritual accomplishments in times of trial will be lost. Nevertheless, God normally requires an effort on our part before He bestows a gift of grace. When the Apostles asked Him why they could not cast out the demon, Jesus replied, "This kind comes out by naught but prayer and fasting." It is true that we are saved by faith alone, yet (as the Holy Apostle affirms) "faith without works is dead." And these works include, among other things, the disciplines of an ascetic life.
The Kingdom of God is taken by violence, which is to say, we must force ourselves to do that which is contrary to our fallen human nature, ever striving for every virtue and the purification of our hearts. Only then can God give to us a deep and abiding faith that will withstand every storm and tribulation of this life. In these final days of the Great Fast, then, may we redouble our efforts to pray and fast, to deny ourselves the sinful impulses of the passions, and in every way to prepare ourselves to be made worthy to behold our Lord's glorious Resurrection.
Wednesday, March 24, 2010
Tuesday, March 9, 2010
TAKE UP YOUR CROSS
In today's Gospel, Jesus gives us the three steps to discipleship, which is to say, the three steps to salvation. The first step is to deny yourself, which means crossing out the "I." This is the most difficult step, because in our fallen state we are naturally self-centered: we tend to see and to experience the whole world through the prism of our own needs and desires. This is, of course, the exact opposite what Christ did when he voluntarily ascended the Cross.
But the mere act of self-denial is not enough. After all, not only Christians practice this virtue. What self-denial means for the Christian is taking on voluntarily (without grumbling or complaining) whatever burdens God sees fit to lay upon us. As a matter of fact, everyone
has a cross--but only those who cheerfully accept their cross are considered to have taken it up. Otherwise we are simply enduring against our will something that has been imposed upon us.
Finally, having taken up our cross, we must resolve to faithfully follow Christ: otherwise we are nothing more than commendable stoics endowed with a great measure of patience and courage. Only those who endure till the end for the sake of Christ without any pride or self-interest shall be saved.
This is indeed the purpose of our whole earthly pilgrimage: it is a school, a training ground wherein we strive and struggle to become true disciples of Christ. And the season of the Great Fast is especially the time set aside to devote ourselves to this struggle. But all of our fasting, prayer and other spiritual disciplines are pointless unless they are directed toward this end. The Church provides us with all that is necessary for our salvation, but these ways and means are never intended to be ends in themselves. Our ultimate goal is to love the Lord our God with all our heart, soul an mind, and our neighbor as our self.
After all, even the great martyr Ignatius, having endured so much on the way to Rome where he was to be fed to the lions, wrote to his flock that he had barely begun to be a disciple. May God grant to us all such humility, meekness, courage and a spirit of repentance, that we may steadfastly carry our cross and be made worthy of salvation in God's eternal Kingdom.
But the mere act of self-denial is not enough. After all, not only Christians practice this virtue. What self-denial means for the Christian is taking on voluntarily (without grumbling or complaining) whatever burdens God sees fit to lay upon us. As a matter of fact, everyone
has a cross--but only those who cheerfully accept their cross are considered to have taken it up. Otherwise we are simply enduring against our will something that has been imposed upon us.
Finally, having taken up our cross, we must resolve to faithfully follow Christ: otherwise we are nothing more than commendable stoics endowed with a great measure of patience and courage. Only those who endure till the end for the sake of Christ without any pride or self-interest shall be saved.
This is indeed the purpose of our whole earthly pilgrimage: it is a school, a training ground wherein we strive and struggle to become true disciples of Christ. And the season of the Great Fast is especially the time set aside to devote ourselves to this struggle. But all of our fasting, prayer and other spiritual disciplines are pointless unless they are directed toward this end. The Church provides us with all that is necessary for our salvation, but these ways and means are never intended to be ends in themselves. Our ultimate goal is to love the Lord our God with all our heart, soul an mind, and our neighbor as our self.
After all, even the great martyr Ignatius, having endured so much on the way to Rome where he was to be fed to the lions, wrote to his flock that he had barely begun to be a disciple. May God grant to us all such humility, meekness, courage and a spirit of repentance, that we may steadfastly carry our cross and be made worthy of salvation in God's eternal Kingdom.
Tuesday, February 16, 2010
THE LAST JUDGMENT
"Insomuch as ye have done it unto the least of these my brethren, ye have done it unto Me." So speaks our Lord in the Parable of the Last Judgment to the sheep on His right hand, those who have fed the hungry, clothed the naked, and visited the sick and those in prison. Do you see how our Lord shares the joys and sufferings of the very least of His creatures? Unlike the Muslim God Allah, He is not a God Who stands afar off, not a mere judge, but a caring Father Who dwells in the hearts of those who love Him and strive to do His will. Truly He is closer to us than the very air we breathe.
Nor is this so hard to understand, even from our limited human point of view. As parents, do we not suffer and rejoice along with our children? Is it not our greatest happiness that they be happy? And if, as a father, I must discipline my child, I may say (and truly mean it) that it hurts me more than them. This is, of course, but a dim reflection of the unconditional love God has for each and every one of us, a love so vast we cannot begin to comprehend it in its fullness.
Yet having said all this, is this not the Sunday of the Last Judgment? And the Gospel minces no words concerning the severity of this judgment. But we must understand that God's "judgment" is neither arbitrary nor vindictive, nor does He take pleasure in swooping down upon the sinner and casting him into hell. That which we call God's judgment is rather the natural consequence of our actions (or our failure to act). "God does not desire the death of a sinner, but rather that the sinner turn from his way and live."
God has, however, given us the gift of free will, and He totally respects our right to choose--either eternal life in His heavenly Kingdom or eternal darkness apart from Him. If we choose to love God and to set aside our own selfish interests and desires, it will follow as night follows day that we will love our neighbor and show compassion on those in need.
Today we also celebrate the holy New Martyrs of Russia, those faithful Christians who fell victim to the godless Soviet regime. Now the judgment of God upon Holy Russia was also the natural consequence of a falling away from God, but thanks to the steadfast love and witness of the martyrs and the repentance of the faithful, the power of evil and darkness has finally been vanquished and a new day of renewal has dawned for the Church of Russia. Let us not forget, however, the prophetic words of blessed Seraphim of Platina: "What began in Russia will end in America." We have also, as a nation, largely fallen away from God and it is likely that this same judgment will fall upon us. May we, like the New Martyrs of Russia, remain steadfast in the Faith and courageously bear witness to the truth and power of God's love.
Nor is this so hard to understand, even from our limited human point of view. As parents, do we not suffer and rejoice along with our children? Is it not our greatest happiness that they be happy? And if, as a father, I must discipline my child, I may say (and truly mean it) that it hurts me more than them. This is, of course, but a dim reflection of the unconditional love God has for each and every one of us, a love so vast we cannot begin to comprehend it in its fullness.
Yet having said all this, is this not the Sunday of the Last Judgment? And the Gospel minces no words concerning the severity of this judgment. But we must understand that God's "judgment" is neither arbitrary nor vindictive, nor does He take pleasure in swooping down upon the sinner and casting him into hell. That which we call God's judgment is rather the natural consequence of our actions (or our failure to act). "God does not desire the death of a sinner, but rather that the sinner turn from his way and live."
God has, however, given us the gift of free will, and He totally respects our right to choose--either eternal life in His heavenly Kingdom or eternal darkness apart from Him. If we choose to love God and to set aside our own selfish interests and desires, it will follow as night follows day that we will love our neighbor and show compassion on those in need.
Today we also celebrate the holy New Martyrs of Russia, those faithful Christians who fell victim to the godless Soviet regime. Now the judgment of God upon Holy Russia was also the natural consequence of a falling away from God, but thanks to the steadfast love and witness of the martyrs and the repentance of the faithful, the power of evil and darkness has finally been vanquished and a new day of renewal has dawned for the Church of Russia. Let us not forget, however, the prophetic words of blessed Seraphim of Platina: "What began in Russia will end in America." We have also, as a nation, largely fallen away from God and it is likely that this same judgment will fall upon us. May we, like the New Martyrs of Russia, remain steadfast in the Faith and courageously bear witness to the truth and power of God's love.
Saturday, February 6, 2010
THE PRODIGAL SON
In the Parable of the Prodigal Son, a young man asks his father to be given ahead of time his share of the inheritance. The father agrees, though no doubt he knew the character of his son and realized that the course chosen would probably lead to disastrous consequences. The father in this parable, of course, represents our Heavenly Father, Who always respects the free will of his creatures and often grants that which we desire and pray for--knowing full well that we will live to regret it. (Thus the saying: "Be careful what you pray for: you may get it!")
Having received his inheritance, the son leaves his father's house and sets off for a far country (which represents life in this fallen world lived apart from God). Once he arrives, the son gives himself over to a life of riotous living--wine, women and songs. But because he doesn't get a job and has no source of income, he very soon finds himself completely broke. In spiritual terms, he does not strive to acquire those virtues necessary for salvation, that is, "treasure in heaven." To make matters worse, there arises a famine in that country so that there is nothing to eat, even if one had the money to buy it. So it is with the frivolous pleasures of this world: they soon leave us spiritually starving, since we are no longer receiving the sustenance of God's grace.
He's so destitute that he's finally forced to take a job, feeding corn husks to a local farmer's swine. Apparently this isn't much of a job, though, since he is not even allowed to eat a portion of the husks. In this dire state, he finally "comes to himself." (That is, he repents). He realizes how foolish he was to leave the security of this father's house. After all, even his father's servants have more than enough to eat and a roof over their heads. So he decides then and there that he will return to his father and ask to become one of his hired servants. He carefully rehearses what he will say to his father and sets off.
But when he is still a good distance from the house, the father sees him approaching and runs to greet him with a warm and loving embrace. Finally the son addresses his father with the words he had rehearsed, but the father reacts as though he hasn't even heard him. He orders his servants to honor his son and to organize a party to celebrate the son's return.
Now such unconditional acceptance was totally unexpected, and is in fact unlikely to occur in this fallen world. The mind of God, however, does not operate on the same level as ours. God's ways are not our ways. In Him there is no calculation, no remembrance of wrongs, no desire for revenge or reservations concerning the "worthiness" of a person. In Him there is no past to "remember," only the eternal present in which he encounters each unique person face to face. For in God the are no emotions, only a consuming love and a desire for the salvation of all His children.
The point is, we are all called to put on the mind of Christ, to strive to relate to others as God relates to us. Every one of us is a prodigal, but if we sincerely repent and resolve in our hearts to return to our heavenly homeland, God will meet us more than half way and treat us as though we had never left his presence. Indeed, there is more joy in heaven over a single sinner who repents than over ninety nine righteous ones. True, we may well have to suffer certain natural consequences for our time of riotous living, but God Himself doesn't punish us, nor is His love for us in any way diminished.
So then, if God receives prodigals such as us with such unconditional love, how can we not forgive and forget the sins and offenses of an erring brother? And if he repents, shall we not joyfully embrace him and celebrate his return?
Having received his inheritance, the son leaves his father's house and sets off for a far country (which represents life in this fallen world lived apart from God). Once he arrives, the son gives himself over to a life of riotous living--wine, women and songs. But because he doesn't get a job and has no source of income, he very soon finds himself completely broke. In spiritual terms, he does not strive to acquire those virtues necessary for salvation, that is, "treasure in heaven." To make matters worse, there arises a famine in that country so that there is nothing to eat, even if one had the money to buy it. So it is with the frivolous pleasures of this world: they soon leave us spiritually starving, since we are no longer receiving the sustenance of God's grace.
He's so destitute that he's finally forced to take a job, feeding corn husks to a local farmer's swine. Apparently this isn't much of a job, though, since he is not even allowed to eat a portion of the husks. In this dire state, he finally "comes to himself." (That is, he repents). He realizes how foolish he was to leave the security of this father's house. After all, even his father's servants have more than enough to eat and a roof over their heads. So he decides then and there that he will return to his father and ask to become one of his hired servants. He carefully rehearses what he will say to his father and sets off.
But when he is still a good distance from the house, the father sees him approaching and runs to greet him with a warm and loving embrace. Finally the son addresses his father with the words he had rehearsed, but the father reacts as though he hasn't even heard him. He orders his servants to honor his son and to organize a party to celebrate the son's return.
Now such unconditional acceptance was totally unexpected, and is in fact unlikely to occur in this fallen world. The mind of God, however, does not operate on the same level as ours. God's ways are not our ways. In Him there is no calculation, no remembrance of wrongs, no desire for revenge or reservations concerning the "worthiness" of a person. In Him there is no past to "remember," only the eternal present in which he encounters each unique person face to face. For in God the are no emotions, only a consuming love and a desire for the salvation of all His children.
The point is, we are all called to put on the mind of Christ, to strive to relate to others as God relates to us. Every one of us is a prodigal, but if we sincerely repent and resolve in our hearts to return to our heavenly homeland, God will meet us more than half way and treat us as though we had never left his presence. Indeed, there is more joy in heaven over a single sinner who repents than over ninety nine righteous ones. True, we may well have to suffer certain natural consequences for our time of riotous living, but God Himself doesn't punish us, nor is His love for us in any way diminished.
So then, if God receives prodigals such as us with such unconditional love, how can we not forgive and forget the sins and offenses of an erring brother? And if he repents, shall we not joyfully embrace him and celebrate his return?
Saturday, January 9, 2010
THE GREATEST GIFT OF ALL
As the liturgical hymn for the Nativity of Christ affirms, all of creation offers something to the newborn Messiah: the heavens offer a star, the angels a hymn, the shepherds their wonder, the earth a cave, and we (that is, the entire human race) the Most Holy Mother of God. But is it not appropriate that we, as individuals, should offer something as well, considering that we have received, through the Incarnation, the greatest gift of all--a gift of inconceivable value--the salvation of our immortal souls?
The exchange of gifts has become for many nowadays the main event of Christmas--often with little or no reference to the birth of Christ. So it is that this most important Holy Day is reduced to gross materialism--a buying frenzy--wherein the average American spends more time in Walmart than in church. We end up buying material things (most of which are made in China) for loved ones who probably need nothing and who already have so much stuff they don't know where to put it all. Hence the proliferation of yard sales in recent decades.
We thereby lose sight of the true spiritual meaning of the Feast--as the Church Fathers teach, the Son of God becomes man that the sons and daughters of man might become gods. So what can we offer to God when everything we possess--even life itself--is given by Him? Even in the Divine Liturgy, "Thine own of thine own we offer unto Thee...."
But that is the point: the only gift we can possibly offer back as a sacrifice is that which He has already given to us. So it is that Abraham was willing to offer up to God his only son Isaac--who was himself the gift of God's promise. God has also given us the gift of salvation, but this gift is not automatic. We are always free to refuse the gift, frittering away our God-given talents in vain and empty worldly pursuits. Or we can strive with all our strength to "work out [our] own salvation with fear and trembling."
This is indeed the best gift we can offer back to God: striving to live a pious, holy and righteous life, doing all things to the glory of God. Truly the sacrifice most pleasing to God is "a humble and contrite heart," with the fervent desire to commit ourselves and our whole life to God--even, if the need arises, to suffer and to die for the sake of Christ and His Holy Church. In this way we will truly glorify God, Who was born in a cave and laid in a manger for our salvation. CHRIST IS BORN--GLORIFY HIM!
The exchange of gifts has become for many nowadays the main event of Christmas--often with little or no reference to the birth of Christ. So it is that this most important Holy Day is reduced to gross materialism--a buying frenzy--wherein the average American spends more time in Walmart than in church. We end up buying material things (most of which are made in China) for loved ones who probably need nothing and who already have so much stuff they don't know where to put it all. Hence the proliferation of yard sales in recent decades.
We thereby lose sight of the true spiritual meaning of the Feast--as the Church Fathers teach, the Son of God becomes man that the sons and daughters of man might become gods. So what can we offer to God when everything we possess--even life itself--is given by Him? Even in the Divine Liturgy, "Thine own of thine own we offer unto Thee...."
But that is the point: the only gift we can possibly offer back as a sacrifice is that which He has already given to us. So it is that Abraham was willing to offer up to God his only son Isaac--who was himself the gift of God's promise. God has also given us the gift of salvation, but this gift is not automatic. We are always free to refuse the gift, frittering away our God-given talents in vain and empty worldly pursuits. Or we can strive with all our strength to "work out [our] own salvation with fear and trembling."
This is indeed the best gift we can offer back to God: striving to live a pious, holy and righteous life, doing all things to the glory of God. Truly the sacrifice most pleasing to God is "a humble and contrite heart," with the fervent desire to commit ourselves and our whole life to God--even, if the need arises, to suffer and to die for the sake of Christ and His Holy Church. In this way we will truly glorify God, Who was born in a cave and laid in a manger for our salvation. CHRIST IS BORN--GLORIFY HIM!
Sunday, January 3, 2010
SUNDAY OF THE HOLY FATHERS
"By faith, Abraham sojourned in the land of promise"--likewise, all those holy men and women of the Old Testament enumerated by St. Paul in his Epistle to the Hebrews, having endured many trials and tribulations and "having obtained a good report through faith, received not the promise...."
Today's Gospel records the geneology of Jesus Christ from Abraham: this shows, first of all, that Jesus, though fully divine, was at the same time fully human. And because He assumed all the fullness of our human nature, He was truly able to heal of of the effects of the ancestral sin. As the holy Fathers of the Church affirm, that which is not assumed cannot be healed. But it is also significant that these ancestors suffered and died in expectation of the promised Messiah.
They lived by faith, hoping "for a city which hath foundations, whose maker and builder is God." Truly, as the Holy Apostle affirms, "Faith is the substance of things hoped for." Nor is this the vague hope spoken of by certain politicians, who promise (but can never deliver) some sort of secular utopia.
This is rather a hope firmly rooted in God's promises, and thus worth suffering and dying for--as the holy martyrs throughout history bear witness. And while the Old Testament saints lived in expectation of the Messiah's coming, we live in expectation of His Second Coming, the Parousia, when He shall come to judge the living and the dead and to establish an eternal Kingdom that shall never pass away.
Through the Nativity of Christ, God fulfills the promise of His salvation, but we still await in hope the final consummation of the ages, when Christ shall be all in all. Let us, then, faithfully endure all things for the sake of Christ our Savior and His Kingdom, that having endured in hope, we may be found worthy of the promise.
Today's Gospel records the geneology of Jesus Christ from Abraham: this shows, first of all, that Jesus, though fully divine, was at the same time fully human. And because He assumed all the fullness of our human nature, He was truly able to heal of of the effects of the ancestral sin. As the holy Fathers of the Church affirm, that which is not assumed cannot be healed. But it is also significant that these ancestors suffered and died in expectation of the promised Messiah.
They lived by faith, hoping "for a city which hath foundations, whose maker and builder is God." Truly, as the Holy Apostle affirms, "Faith is the substance of things hoped for." Nor is this the vague hope spoken of by certain politicians, who promise (but can never deliver) some sort of secular utopia.
This is rather a hope firmly rooted in God's promises, and thus worth suffering and dying for--as the holy martyrs throughout history bear witness. And while the Old Testament saints lived in expectation of the Messiah's coming, we live in expectation of His Second Coming, the Parousia, when He shall come to judge the living and the dead and to establish an eternal Kingdom that shall never pass away.
Through the Nativity of Christ, God fulfills the promise of His salvation, but we still await in hope the final consummation of the ages, when Christ shall be all in all. Let us, then, faithfully endure all things for the sake of Christ our Savior and His Kingdom, that having endured in hope, we may be found worthy of the promise.
Saturday, December 26, 2009
THE SABBATH IS MADE FOR MAN
Our Lord was teaching in a synagogue on the Sabbath when he saw a woman who had been suffering from a spirit of infirmity for eighteen years. As a result, she was all bent over and could not even walk. Feeling compassion for this unfortunate suffering woman, Jesus healed her by a simple word and the touch of His all-pure hands. I would imagine the woman cried tears of joy over her miraculous delivery, but the ruler of the synagogue was incensed. How dare He heal the woman on the Sabbath, when there are six other days of the week whereon he might do this "work?" (Strictly speaking, no work whatsoever was permitted on the Sabbath, and healing was technically considered work).
Our Lord's famous reply, however, put the ruler to shame: "The Sabbath is made for man, not man for the Sabbath." And if this is so regarding the Old Testament Law, h0w much more so concerning the law of love Christ came to proclaim? The rules and canons of the Church are, in fact, not meant to enslave us, but to liberate us. We have not been given a list of senseless and arbitrary rules and regulations, but rather a path to salvation and the means to follow it.
Christ's healing of the woman was an act of love, and the law of love surely supercedes any strict interpretation of the Law. In fact, the entirety of the Jewish Law has already been fulfilled in Christ, Who has revealed to us a new law of grace. Yet there remain many Christians to this day who believe if we are simply "good" enough and obey all the rules, God will reward us by allowing us to go to heaven when we die. But this is legalism pure and simple, and has nothing to do with the Christian revelation.
Surely the rules and guidelines we follow as Christians can never be viewed as ends in themselves. Their sole purpose is to provide for us the means of uniting our souls with God, and this union already is heaven for those who achieve it. But the biggest obstacle to this union is pride, which is why our Lord so roundly condemned the Pharisees: these people thought they were better than anyone else simply because they followed the letter of the Law. Having been thus blinded by the spirit of pride, they failed to see the forest for the trees: by focussing on the literal fulfillment of the Law, they lost sight of the supreme law of love.
This is why we must all, as St. Paul says, put on the "whole armor of God," because the Devil prowls about like a roaring lion ever seeking whom he may devour. And his greatest weapon is to instill in our hearts a spirit of pride. His goal is not so much to turn us all into atheists, but rather to make us think we are righteous and holy when in fact all of our righteousness is as filthy rags. "A humble and contrite heart Thou wilt not despise," says the Psalmist, and this indeed is the greatest armor of all against the wiles of the enemy and the surest path to salvation.
Our Lord's famous reply, however, put the ruler to shame: "The Sabbath is made for man, not man for the Sabbath." And if this is so regarding the Old Testament Law, h0w much more so concerning the law of love Christ came to proclaim? The rules and canons of the Church are, in fact, not meant to enslave us, but to liberate us. We have not been given a list of senseless and arbitrary rules and regulations, but rather a path to salvation and the means to follow it.
Christ's healing of the woman was an act of love, and the law of love surely supercedes any strict interpretation of the Law. In fact, the entirety of the Jewish Law has already been fulfilled in Christ, Who has revealed to us a new law of grace. Yet there remain many Christians to this day who believe if we are simply "good" enough and obey all the rules, God will reward us by allowing us to go to heaven when we die. But this is legalism pure and simple, and has nothing to do with the Christian revelation.
Surely the rules and guidelines we follow as Christians can never be viewed as ends in themselves. Their sole purpose is to provide for us the means of uniting our souls with God, and this union already is heaven for those who achieve it. But the biggest obstacle to this union is pride, which is why our Lord so roundly condemned the Pharisees: these people thought they were better than anyone else simply because they followed the letter of the Law. Having been thus blinded by the spirit of pride, they failed to see the forest for the trees: by focussing on the literal fulfillment of the Law, they lost sight of the supreme law of love.
This is why we must all, as St. Paul says, put on the "whole armor of God," because the Devil prowls about like a roaring lion ever seeking whom he may devour. And his greatest weapon is to instill in our hearts a spirit of pride. His goal is not so much to turn us all into atheists, but rather to make us think we are righteous and holy when in fact all of our righteousness is as filthy rags. "A humble and contrite heart Thou wilt not despise," says the Psalmist, and this indeed is the greatest armor of all against the wiles of the enemy and the surest path to salvation.
Saturday, December 12, 2009
THE RICH FOOL
In the Parable of the Rich Fool, a landowner has been blessed over the years with abundant crops. It finally gets to the point where he no longer has room to store it all, and so he comes up with a bright idea: he will tear down his old barns and build new and bigger ones. Then, having set aside so much, he will not be required to work anymore. Instead, he'll "eat, drink and be merry," devoting his life to the pursuit of pure pleasure. Unfortunately for him, however, "Man proposes, but God disposes." That very night God will take his soul and demand a reckoning.
"So is he that layeth up treasure for himself, and is not rich toward God." Now the point of this parable isn't that we shoudn't make wise provision for our future and the well being of our loved ones. Surely God expects us to be responsible stewards of the material blessings He gives us, and especially that we should share these blessings with those less fortunate than ourselves. The problem is, the Rich Fool puts all of his hope and trust in these blessings, while forgetting their Source.
Rather than thanking God for His blessings and using his resources to better serve Him, he sees his good fortune as an opportunity to "take his ease." This seems to be the goal of most contemporary Americans--to get to the point where we can get by doing as little work as possible and can simply enjoy life. But the truth is, we haven't been put on this earth for the sake of our own personal enjoyment and happiness. Rather, the time allotted us has been given for repentance, that we might strive to work out our "own salvation with fear and trembling." And since we don't know when God will demand an account of our actions, it is imperative that we live each day as though it were our last.
Just like the human mind in the old commercial, the time given us by God is a terrible thing to waste. It would indeed be nice if our life were like a video cassette: we can pause it or rewind it any time we wish and start all over again. But the reality is, we only live once. There can be no second chances. All too quickly, time passes by relentlessly like sand through an hour glass, and before we know it, we've wasted the best years of our life in foolish and frivolous pursuits.
That is why we are called upon to "redeem the time," for the days we live in are evil and we can all too easily lose sight of "the one thing needful." The time we have been given in this life is our most precious resource, and it stops for no man. For this reason, today is the day of salvation: tomorrow it may be too late.
"So is he that layeth up treasure for himself, and is not rich toward God." Now the point of this parable isn't that we shoudn't make wise provision for our future and the well being of our loved ones. Surely God expects us to be responsible stewards of the material blessings He gives us, and especially that we should share these blessings with those less fortunate than ourselves. The problem is, the Rich Fool puts all of his hope and trust in these blessings, while forgetting their Source.
Rather than thanking God for His blessings and using his resources to better serve Him, he sees his good fortune as an opportunity to "take his ease." This seems to be the goal of most contemporary Americans--to get to the point where we can get by doing as little work as possible and can simply enjoy life. But the truth is, we haven't been put on this earth for the sake of our own personal enjoyment and happiness. Rather, the time allotted us has been given for repentance, that we might strive to work out our "own salvation with fear and trembling." And since we don't know when God will demand an account of our actions, it is imperative that we live each day as though it were our last.
Just like the human mind in the old commercial, the time given us by God is a terrible thing to waste. It would indeed be nice if our life were like a video cassette: we can pause it or rewind it any time we wish and start all over again. But the reality is, we only live once. There can be no second chances. All too quickly, time passes by relentlessly like sand through an hour glass, and before we know it, we've wasted the best years of our life in foolish and frivolous pursuits.
That is why we are called upon to "redeem the time," for the days we live in are evil and we can all too easily lose sight of "the one thing needful." The time we have been given in this life is our most precious resource, and it stops for no man. For this reason, today is the day of salvation: tomorrow it may be too late.
Tuesday, December 1, 2009
WHO IS MY NEIGHBOR?
A lawyer comes to Jesus and asks Him, "What is the greatest commandment of the Law?" Instead of answering directly, our Lord asks him what he thinks, and he replies, "Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy soul, and thy neighbor as thyself." Jesus replies that he has answered correctly, but the lawyer, "seeking to justify himself," asks, "And who is my neighbor?" For the Jews considered only their fellow Israelites to be their neighbors, which provided an exellent loophole for treating all others as outside the pale.
Now Jesus could have simply said, "Your neighbor is anyone in need--not just your fellow Jew." Instead, he tells a parable about a man (no doubt a Jew) who is set upon by thieves. A priest and a Levite both pass by and look upon the unfortunate victim and pass by, offering no help whatsoever. Perhaps they felt some desire to help, but you see, there was the risk of coming into contact with blood, and this would have rendered them ritually unclean, thereby requiring some rather extensive purification rites, which would have been just too inconvenient. Finally a Samaritan, a member of a race despised by the Jews, passes by. He not only offers immediate help, but takes the victim to an inn and takes care of him. Not only so, but when it is time for him to depart, he leaves money with the innkeeper and charges him to spare no expense in his care of the victim.
Finally Jesus asks the lawyer which of the three was neighbor to the man in need, and the lawyer answers rightly, "The one who showed mercy." Then Jesus says simply, "Go and do likewise." For indeed, it is only when we actually show mercy toward another that the relationship of neighbor comes about. Technically, both the priest and the Levite were neighbors to the victim, but only the despised Samaritan proved to be a neighbor in fact.
God says in the Scriptures, "I will have mercy and not sacrifice"--while the priest and the Levite are more concerned with preserving their ritual purity than in fulfilling the commandment of love. And so we all can easily fall into the trap of thinking we are faithful Orthodox Christians because we keep the fasts, say our daily prayers, attend church and receive Holy Communion--all the while neglecting those concrete acts of love that constitute the essence of the Christian life.
It is not enough to be perfectly correct in all of the outward aspects of the Faith if at the same time we neglect the command to be merciful as our heavenly Father is merciful. For even if we somehow manage to faithfully observe every single canon of the Church--that is, "the letter of the Law"--we are condemned for not keeping the most essential canon of them all, which constitutes the spirit of the Law--love of God and neighbor.
Today we celebrate the memory of the holy apostle Matthew, a former tax collector who (due to his profession) was in flagrant violation of the Jewish Law. Yet when Christ says to him, "Follow me," he gives it all up out of his love of God, while this very same love inspires him to sacrifice his whole life in service to his neighbor. Suffering gladly every hardship in order to preach the Gospel to those who are perishing, he finally dies a martyr's death. So may we all, through the prayers of the holy apostle Matthew, be strengthened in the Faith and inspired to follow his good example.
Now Jesus could have simply said, "Your neighbor is anyone in need--not just your fellow Jew." Instead, he tells a parable about a man (no doubt a Jew) who is set upon by thieves. A priest and a Levite both pass by and look upon the unfortunate victim and pass by, offering no help whatsoever. Perhaps they felt some desire to help, but you see, there was the risk of coming into contact with blood, and this would have rendered them ritually unclean, thereby requiring some rather extensive purification rites, which would have been just too inconvenient. Finally a Samaritan, a member of a race despised by the Jews, passes by. He not only offers immediate help, but takes the victim to an inn and takes care of him. Not only so, but when it is time for him to depart, he leaves money with the innkeeper and charges him to spare no expense in his care of the victim.
Finally Jesus asks the lawyer which of the three was neighbor to the man in need, and the lawyer answers rightly, "The one who showed mercy." Then Jesus says simply, "Go and do likewise." For indeed, it is only when we actually show mercy toward another that the relationship of neighbor comes about. Technically, both the priest and the Levite were neighbors to the victim, but only the despised Samaritan proved to be a neighbor in fact.
God says in the Scriptures, "I will have mercy and not sacrifice"--while the priest and the Levite are more concerned with preserving their ritual purity than in fulfilling the commandment of love. And so we all can easily fall into the trap of thinking we are faithful Orthodox Christians because we keep the fasts, say our daily prayers, attend church and receive Holy Communion--all the while neglecting those concrete acts of love that constitute the essence of the Christian life.
It is not enough to be perfectly correct in all of the outward aspects of the Faith if at the same time we neglect the command to be merciful as our heavenly Father is merciful. For even if we somehow manage to faithfully observe every single canon of the Church--that is, "the letter of the Law"--we are condemned for not keeping the most essential canon of them all, which constitutes the spirit of the Law--love of God and neighbor.
Today we celebrate the memory of the holy apostle Matthew, a former tax collector who (due to his profession) was in flagrant violation of the Jewish Law. Yet when Christ says to him, "Follow me," he gives it all up out of his love of God, while this very same love inspires him to sacrifice his whole life in service to his neighbor. Suffering gladly every hardship in order to preach the Gospel to those who are perishing, he finally dies a martyr's death. So may we all, through the prayers of the holy apostle Matthew, be strengthened in the Faith and inspired to follow his good example.
Saturday, November 21, 2009
OUR GOD IS A CONSUMING FIRE
When Jesus cast the demons into the herd of swine and they plunged over a cliff and drowned, the Gadarenes were neither joyful nor astonished at this manifestation of God's power, but rather they were afraid, and they begged our Lord to depart from their region. Like many people today, they preferred God a safe distance away, not actively involved in their affairs. As the English saying goes, "God is in His heaven, and all's well on earth."
Like the Pharisees, the Gadarenes preferred the status quo, business as usual. They had no desire to "cast out into the deep" and perchance risk a first hand encounter with God. They were like the Grand Inquisitor of Dostoyevsky's tale, who demanded to know why Christ had to return to earth: the Church, after all, was doing perfectly well without Him.
Truly, "Our God is a consuming fire," and "It is a terrible thing to fall into the hands of the living God." To be sure, God is love. Thus, St. Paul shows us "a more excellent way." For even the greatest of spiritual gifts will eventually pass away, while of all things love alone is eternal. Indeed, apart from love, nothing we accomplish in the spiritual live has any value.
Nevertheless, God's love is a two edged sword: for the demons and sinners, it is a tormenting fire, while for the righteous, it is illumination and heavenly joy. The wicked fear God because His light reveals their works of darkness and brings down judgment upon their superficial, worldly and self-centered lives.
The truth is, Christ came to cast fire upon the earth; not to bring peace, but to initiate the final war between the forces of darkness and light. The question is, when push comes to shove, what side are we on? It is impossible to hide from God or to straddle the fence. If we are not for Him, then it stands to reason we are against him.
For truly, the Kingdom of Heaven is at hand! And only those who sincerely repent, turning from the darkness of this world to the light of the living God, will be saved. Moreover, the sign of this Kingdom is the gift of healing given to His disciples--especially to the Holy Unmercenaries--the power to cast out demons and to cure every manner of disease.
For Christ did not come to condemn the world, but "to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord."
Like the Pharisees, the Gadarenes preferred the status quo, business as usual. They had no desire to "cast out into the deep" and perchance risk a first hand encounter with God. They were like the Grand Inquisitor of Dostoyevsky's tale, who demanded to know why Christ had to return to earth: the Church, after all, was doing perfectly well without Him.
Truly, "Our God is a consuming fire," and "It is a terrible thing to fall into the hands of the living God." To be sure, God is love. Thus, St. Paul shows us "a more excellent way." For even the greatest of spiritual gifts will eventually pass away, while of all things love alone is eternal. Indeed, apart from love, nothing we accomplish in the spiritual live has any value.
Nevertheless, God's love is a two edged sword: for the demons and sinners, it is a tormenting fire, while for the righteous, it is illumination and heavenly joy. The wicked fear God because His light reveals their works of darkness and brings down judgment upon their superficial, worldly and self-centered lives.
The truth is, Christ came to cast fire upon the earth; not to bring peace, but to initiate the final war between the forces of darkness and light. The question is, when push comes to shove, what side are we on? It is impossible to hide from God or to straddle the fence. If we are not for Him, then it stands to reason we are against him.
For truly, the Kingdom of Heaven is at hand! And only those who sincerely repent, turning from the darkness of this world to the light of the living God, will be saved. Moreover, the sign of this Kingdom is the gift of healing given to His disciples--especially to the Holy Unmercenaries--the power to cast out demons and to cure every manner of disease.
For Christ did not come to condemn the world, but "to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord."
Thursday, November 12, 2009
GREAT MARTYR DEMITRIOS
Our Lord assures us, "If the world hate you, ye know that it hated me before it hated you....If they have persecuted me, they will also persecute you." This is another one of those "hard sayings" of the Gospel which so many would be Christians choose to ignore. Rather than courageously bearing witness to Christ before the powers of this world, these lukewarm Christians instead take the easier path, making friends with this world and accomodating their faith to worldly standards.
After all, we certainly do not wish to step on anyone's toes or to "offend" those who may feel uncomfortable with our convictions. In this relativistic society of ours, one of the gravest sins is to speak the truth as we see it, whatever the consequences. So what we are left with in the end is a watered down faith that is powerless to save ourselves or anyone else.
We would all prefer to have our cake and to eat it too. Why not enjoy all the benefits of a worldly life while still retaining the image of a "good Christian?" So it is we can faithfully attend church and go through all the motions of a pious life, all the while lacking the courage of our convictions.
The fact is, though, our faith is not meant to be a crutch to help us "get through" life, but rather a weapon to be used against the principalities and powers that rule this world. St. Dimitrios is an example for us all of what it means to bear witness to Christ in this fallen world. As the military governor of Thessalonica, he had attained a position of authority and power that most men would envy. Yet when the emperor ordered him to exterminate all the Christians in the city, he refused point blank. Instead, he chose the much harder path of obeying the King of Heaven. For this, he was stripped of his military rank, cast into prison and subjected to the most brutal torture. In the end, he was run through with spears and breathed his last as a true and faithful witness. Yet for this witness, he received the incomparable riches of eternal life in God's heavenly Kingdom.
It is true that we in this country no longer face literal martyrdom, though our turn may well be coming. As Blessed Seraphim Rose of Platina once stated, "What began in Russia will end in America." And for that matter, there are places in this world today where literal martyrdom is still a real and present danger. In any case, whatever the circumstances, a genuine Christian life must in some sense be martyric.
Self denial, accepting ridicule and abuse from those who hate us, striving to put Christ at the center of our lives--all of this and more is true martyrdom. But how is it possible for us fallen and sinful creatures to live such a life? St. Paul gives the answer: we must "be strong in the grace that is in Christ Jesus," all the while enduring "hardness, as a good soldier of Christ Jesus." This was the path chosen by St. Dimitrios. May we all, through his holy prayers, do likewise.
After all, we certainly do not wish to step on anyone's toes or to "offend" those who may feel uncomfortable with our convictions. In this relativistic society of ours, one of the gravest sins is to speak the truth as we see it, whatever the consequences. So what we are left with in the end is a watered down faith that is powerless to save ourselves or anyone else.
We would all prefer to have our cake and to eat it too. Why not enjoy all the benefits of a worldly life while still retaining the image of a "good Christian?" So it is we can faithfully attend church and go through all the motions of a pious life, all the while lacking the courage of our convictions.
The fact is, though, our faith is not meant to be a crutch to help us "get through" life, but rather a weapon to be used against the principalities and powers that rule this world. St. Dimitrios is an example for us all of what it means to bear witness to Christ in this fallen world. As the military governor of Thessalonica, he had attained a position of authority and power that most men would envy. Yet when the emperor ordered him to exterminate all the Christians in the city, he refused point blank. Instead, he chose the much harder path of obeying the King of Heaven. For this, he was stripped of his military rank, cast into prison and subjected to the most brutal torture. In the end, he was run through with spears and breathed his last as a true and faithful witness. Yet for this witness, he received the incomparable riches of eternal life in God's heavenly Kingdom.
It is true that we in this country no longer face literal martyrdom, though our turn may well be coming. As Blessed Seraphim Rose of Platina once stated, "What began in Russia will end in America." And for that matter, there are places in this world today where literal martyrdom is still a real and present danger. In any case, whatever the circumstances, a genuine Christian life must in some sense be martyric.
Self denial, accepting ridicule and abuse from those who hate us, striving to put Christ at the center of our lives--all of this and more is true martyrdom. But how is it possible for us fallen and sinful creatures to live such a life? St. Paul gives the answer: we must "be strong in the grace that is in Christ Jesus," all the while enduring "hardness, as a good soldier of Christ Jesus." This was the path chosen by St. Dimitrios. May we all, through his holy prayers, do likewise.
Sunday, November 8, 2009
PARABLE OF THE SEED
Christ explains the Parable of the Seed thus: a Sower goes out to sow his seed. Some falls by the wayside and never takes root. Some falls among weeds and brambles and at first grows nicely, but is soon smothered by the weeds. A third part of the seed falls on rocky soil: it springs up fast, but soon withers away in the noonday sun. Finally, there is the seed that falls on good fertile soil and ultimately produces a good harvest. Now the seed is the Word of God, while the Sower is Christ. The soils represent the souls of vari0us types of people, depending on how receptive they are to the Word of God.
Now this, of course, is a very instructive parable, one that we should all ponder on deeply. However, there is another way to look at this parable (surely not a better way, for our Lord Himself gives the explanation) but a different perspective that might allow us to consider this parable in a new light. Let us say simply that the seed represents our own good deeds and works, while the soil represents how we employ these good deeds and works for the greatest possible good. There is a saying, "Good intentions pave the way to hell." What this means is that our desire to do good is never enough. In fact, do our actions really make this world a better place, or are we in the long run doing more harm than good?
God has given to every person alive unique gifts and talents: we should ask ourselves, are we
truly using them in a way that best serves God and our neighbor? Are we truly striving at all times to do God's will, or are we in fact following our own self-willed desires?
Today we commemorate the life our our Father among the saints John of Kronstadt. Now St. John was a human dynamo, constantly busy serving the Church and his fellow man in general. Nor did he work and strive in vain. His life and witness left an enormous impact on the Russian people in the critical period before the Revolution.
Having a heart purified by prayer and prompted every moment by the Holy Spirit, he always gave generously to those in need, not counting the cost. But realizing that simply handing out to the poor is not enough, he was the founder of the famous House of Industry, which gave to the poor needed skills and dignity. More than this, St. John personally saw to the spiritual needs of all who lived there.
Contrast this personal and spiritual approach to poverty with the charitable work (however well intended) done by impersonal institutions and government agencies. These seeds very often fall on the trodden path or stony soil, while St. John's efforts--because they were blessed by God--mostly fell on fertile soil and bore much fruit. St. John taught that our whole life must be lived in Christ and inspired by the Holy Spirit, otherwise our best efforts may be futile and of no lasting value.
Let us follow this holy saint's example and never forget that no matter how seemingly insignificant our gifts and talents, they can be of immeasurable value to the Church of God and all those in need whom we may encounter--so long as we are striving at all times to fulfill the will of God and not our own.
Now this, of course, is a very instructive parable, one that we should all ponder on deeply. However, there is another way to look at this parable (surely not a better way, for our Lord Himself gives the explanation) but a different perspective that might allow us to consider this parable in a new light. Let us say simply that the seed represents our own good deeds and works, while the soil represents how we employ these good deeds and works for the greatest possible good. There is a saying, "Good intentions pave the way to hell." What this means is that our desire to do good is never enough. In fact, do our actions really make this world a better place, or are we in the long run doing more harm than good?
God has given to every person alive unique gifts and talents: we should ask ourselves, are we
truly using them in a way that best serves God and our neighbor? Are we truly striving at all times to do God's will, or are we in fact following our own self-willed desires?
Today we commemorate the life our our Father among the saints John of Kronstadt. Now St. John was a human dynamo, constantly busy serving the Church and his fellow man in general. Nor did he work and strive in vain. His life and witness left an enormous impact on the Russian people in the critical period before the Revolution.
Having a heart purified by prayer and prompted every moment by the Holy Spirit, he always gave generously to those in need, not counting the cost. But realizing that simply handing out to the poor is not enough, he was the founder of the famous House of Industry, which gave to the poor needed skills and dignity. More than this, St. John personally saw to the spiritual needs of all who lived there.
Contrast this personal and spiritual approach to poverty with the charitable work (however well intended) done by impersonal institutions and government agencies. These seeds very often fall on the trodden path or stony soil, while St. John's efforts--because they were blessed by God--mostly fell on fertile soil and bore much fruit. St. John taught that our whole life must be lived in Christ and inspired by the Holy Spirit, otherwise our best efforts may be futile and of no lasting value.
Let us follow this holy saint's example and never forget that no matter how seemingly insignificant our gifts and talents, they can be of immeasurable value to the Church of God and all those in need whom we may encounter--so long as we are striving at all times to fulfill the will of God and not our own.
Saturday, October 31, 2009
THAT WE MIGHT KNOW GOD
"And this is life eternal, that we might know Thee the only true God, and Jesus Christ, whom Thou hast sent." In this verse is expressed the whole and entire purpose of the Incarnation, that we might know God--not as a mere philosophical concept or mental contruct, but personally. As our Lord said, "He who has seen me has seen the Father." Likewise, only he who knows Christ truly knows the Father.
For it is a true and certain saying that the fullness of the Godhead is revealed bodily in the Person of our Lord and Savior Jesus Christ, Who is the perfect image of the Father. This is the Gospel preached by the Holy Apostle Paul, the Gospel which "is not after man," but was made known "by the revelation of Jesus Christ."
This is why the veneration of icons upheld by the 7th Ecumenical Council is solemnly celebrated every year as the Sunday of Orthodoxy. Because God took on human flesh and assumed visible form through Jesus Christ, it is not only lawful but indeed essential that we venerate Him through the holy icons.
Indeed, "God is the Lord and has revealed Himself to us:" not in the indistinct shadows and images of the Old Testament, but face to face. As the holy Fathers say, "God became man that men might become gods"--through union with Christ, we become by grace everything that God is by nature.
This is what it means to know God: not by rumor or hearsay but first hand, through personal and intimate experience. This is eternal life and salvation and the reality proclaimed and safeguarded by the holy Fathers of the 7th Ecumenical Council. This is the true Orthodox Faith and the refutation of all heresies. This is the Faith that has established the universe.
For it is a true and certain saying that the fullness of the Godhead is revealed bodily in the Person of our Lord and Savior Jesus Christ, Who is the perfect image of the Father. This is the Gospel preached by the Holy Apostle Paul, the Gospel which "is not after man," but was made known "by the revelation of Jesus Christ."
This is why the veneration of icons upheld by the 7th Ecumenical Council is solemnly celebrated every year as the Sunday of Orthodoxy. Because God took on human flesh and assumed visible form through Jesus Christ, it is not only lawful but indeed essential that we venerate Him through the holy icons.
Indeed, "God is the Lord and has revealed Himself to us:" not in the indistinct shadows and images of the Old Testament, but face to face. As the holy Fathers say, "God became man that men might become gods"--through union with Christ, we become by grace everything that God is by nature.
This is what it means to know God: not by rumor or hearsay but first hand, through personal and intimate experience. This is eternal life and salvation and the reality proclaimed and safeguarded by the holy Fathers of the 7th Ecumenical Council. This is the true Orthodox Faith and the refutation of all heresies. This is the Faith that has established the universe.
Saturday, October 17, 2009
THE GOLDEN RULE
"And as ye would that men should do unto you, do ye also to them likewise." This so-called "Golden Rule" is unique to the Christian Faith. It is true that similar precepts can be found in other religions, but nowhere in this precise form.
For one thing, the context here is love for one's enemies. Now the Golden Rule is perhaps not so hard to follow (up to a point) in regards to one's friends and loved ones--so long as it does not become too inconvenient. Even so, our motives in following the commandment are usually mixed: either we expect the same treatment in return ("I'll rub your back if you rub mine") or else it becomes an occasion of pride and feeling good about ourselves.
However, it goes completely against the grain of our fallen human nature to behave in a loving, kind and compassionate way toward those who hate and abuse us, even if our behavior does not reflect our true feelings. After all, no one wants to be a door mat, and besides, "What's in it for us?"
The fact is, if we desire to succeed and to "get ahead" in this world, the Golden Rule can become a real obstacle. In any case, is any normal person real capable of truly loving one's enemies?
True enough if our Faith is a hoax and we are merely a higher form of animal struggling to get along in this world the best we can until death overtakes us and we cease to exist. But if we truly are beings created in God's image "a little lower than the angels" and destined for eternal life in the glory of God's heavenly Kingdom, it changes everything.
It is indeed this capacity to love even one's enemies that lifts us above the lower creatures and confers dignity and purpose to a life that would otherwise be meaningless and therefore not really worth living. Nor would God ever command us to do anything that we are inherently incapable of doing. Humanly speaking, it really is impossible to fulfill the Golden Rule, but truly all things are possible through the grace of God.
As God told St. Paul when the Apostle asked three times to remove his "thorn," "My grace is sufficient for thee: my power is made perfect in weakness." This grace, however, is not something somehow added on to our fallen human nature. To be fully human means to be united with God and to be filled with His grace, which is the uncreated energy of God Himself.
"Be merciful, even as your heavenly Father is merciful:" this is the true reason for fulfilling the commandment, because we are all in the truest sense the children of God, and God is love. This, then, is the path we must all strive to follow if we desire that peace, joy and fulfillment only God can give--both in this world and the next.
For one thing, the context here is love for one's enemies. Now the Golden Rule is perhaps not so hard to follow (up to a point) in regards to one's friends and loved ones--so long as it does not become too inconvenient. Even so, our motives in following the commandment are usually mixed: either we expect the same treatment in return ("I'll rub your back if you rub mine") or else it becomes an occasion of pride and feeling good about ourselves.
However, it goes completely against the grain of our fallen human nature to behave in a loving, kind and compassionate way toward those who hate and abuse us, even if our behavior does not reflect our true feelings. After all, no one wants to be a door mat, and besides, "What's in it for us?"
The fact is, if we desire to succeed and to "get ahead" in this world, the Golden Rule can become a real obstacle. In any case, is any normal person real capable of truly loving one's enemies?
True enough if our Faith is a hoax and we are merely a higher form of animal struggling to get along in this world the best we can until death overtakes us and we cease to exist. But if we truly are beings created in God's image "a little lower than the angels" and destined for eternal life in the glory of God's heavenly Kingdom, it changes everything.
It is indeed this capacity to love even one's enemies that lifts us above the lower creatures and confers dignity and purpose to a life that would otherwise be meaningless and therefore not really worth living. Nor would God ever command us to do anything that we are inherently incapable of doing. Humanly speaking, it really is impossible to fulfill the Golden Rule, but truly all things are possible through the grace of God.
As God told St. Paul when the Apostle asked three times to remove his "thorn," "My grace is sufficient for thee: my power is made perfect in weakness." This grace, however, is not something somehow added on to our fallen human nature. To be fully human means to be united with God and to be filled with His grace, which is the uncreated energy of God Himself.
"Be merciful, even as your heavenly Father is merciful:" this is the true reason for fulfilling the commandment, because we are all in the truest sense the children of God, and God is love. This, then, is the path we must all strive to follow if we desire that peace, joy and fulfillment only God can give--both in this world and the next.
Tuesday, October 6, 2009
CRUCIFIED WITH CHRIST
"Whoever will come after me, let him deny himself, and take up his cross, and follow me." Here our Lord speaks of what it means to be a true Christian: it is not merely right belief, but practicing the Faith in concrete ways. Indeed, it is easy to believe in Christ as Lord and Savior while living what is essentially a self-centered and worldly life, behaving for all intents and purposes as though He does not exist.
Truly, as St. Paul says, we are saved by faith, but genuine faith requires sacrifice and the willingness and desire to suffer, if need be, all things whatsoever on His behalf. While it is true that Christ died for our sins, His death on the cross does not constitute an automatic guarantee of our salvation. There is no such thing as a free passport to heaven. It is a true saying, as Scripture says, that "the Kingdom of God suffers violence, and the violent take it by force." That is, we must do violence (not against our fellow man, God forbid!) but against our fallen human nature.
Christ's death does not somehow let us off the hook. Rather, He died that we ourselves might be crucified with Him and say with St. Paul, "It is no longer I who live, but Christ livest in me." So long as our ego, with its selfish needs and desires, is the motivating force our our lives, we have not yet even begun to live a Christian life.
Of course we can, if we so choose, opt to pursue what the world considers to be the "good life," casting aside the burden and inconvenience of the cross. Yet even if we somehow succeed in gaining the whole world, there is a cost to be paid: the loss our our immortal soul. Truly, what gain is there in this? Who but a fool would prefer transitory pleasures and earthly treasures to the promise of eternal life in God's heavenly Kingdom?
Truly our soul's salvation is the one thing needful, the pearl of great price. This salvation, however, is neither an entitlement nor a right: it is the fruit of sacrificial suffering and an ongoing struggle to subdue the passions and to cleanse our hearts of sinful thoughts and desires.
This is the spiritual warfare to which we have all been called by virtue of our Baptism. It is never easy to follow this straight and narrow path, but the only alternative is eternal separation from God in a hell of our own making.
Truly, as St. Paul says, we are saved by faith, but genuine faith requires sacrifice and the willingness and desire to suffer, if need be, all things whatsoever on His behalf. While it is true that Christ died for our sins, His death on the cross does not constitute an automatic guarantee of our salvation. There is no such thing as a free passport to heaven. It is a true saying, as Scripture says, that "the Kingdom of God suffers violence, and the violent take it by force." That is, we must do violence (not against our fellow man, God forbid!) but against our fallen human nature.
Christ's death does not somehow let us off the hook. Rather, He died that we ourselves might be crucified with Him and say with St. Paul, "It is no longer I who live, but Christ livest in me." So long as our ego, with its selfish needs and desires, is the motivating force our our lives, we have not yet even begun to live a Christian life.
Of course we can, if we so choose, opt to pursue what the world considers to be the "good life," casting aside the burden and inconvenience of the cross. Yet even if we somehow succeed in gaining the whole world, there is a cost to be paid: the loss our our immortal soul. Truly, what gain is there in this? Who but a fool would prefer transitory pleasures and earthly treasures to the promise of eternal life in God's heavenly Kingdom?
Truly our soul's salvation is the one thing needful, the pearl of great price. This salvation, however, is neither an entitlement nor a right: it is the fruit of sacrificial suffering and an ongoing struggle to subdue the passions and to cleanse our hearts of sinful thoughts and desires.
This is the spiritual warfare to which we have all been called by virtue of our Baptism. It is never easy to follow this straight and narrow path, but the only alternative is eternal separation from God in a hell of our own making.
Monday, September 28, 2009
THE WEDDING FEAST
In this parable, a king arranges a marriage feast for his son. The king, of course, is God the Father and the son is Jesus Christ our Lord, while the feast signifies eternal life in God's heavenly Kingdom. Those who are initially invited to this feast are the Jews, God's chosen people. Most of them, however, do not take the invitation seriously. Instead, they make light of it, while some go so far as to persecute and even to kill the prophets. For these ungrateful people, it was "business as usual:" the status quo must be preserved at any cost.
So it was that God called the Gentiles, both the good and the bad. The truth is, being "good" is no guaranteed passport to heaven. The Pharisees were "good," after all, following the Jewish Law to the letter. Merely being "good" is never enough. Salvation is granted unto those who strive with violence to be made worthly (by God's grace) of the Kingdom.
So the magnificant feast commences, but lo and behold, the king enters the banquet hall and finds there a guest who is not wearing a wedding garment. He is therefore unworthy: but why? Because in those day, the guests were not expected to bring their own garments. These were provided at the door to all who entered. Therefore, this guest is unworthy because he rejected that which was so graciously provided, free of charge. That is, he rejected the grace of God, which alone can make us worthy of the Kingdom.
This parable was spoken to the Jews, but just as surely it can be applied to so-called Christians of this day and age. Many there are who make light of their salvation, being totally focussed on worldly goals. Others do not even bother striving to acquire the grace of God (which is, according to St. Seraphim of Sarov, the whole purpose of the Christian life) because they feel they are already "good enough."
So it is that "few are chosen:" not because God does not desire our salvation, but because we ourselves reject this gracious gift either through indifference or laziness. It is we ourselves who choose either life or death, but this is not a one time choice. Rather, we make many choices, every day of our lives. Every time to choose to put anything whatsoever before our commitment to God, or we place worldly comforts and pleasures before concern for our salvation, we are choosing death over life.
It is, in fact, the sum total of our choices throughout our earthly life that determines our eternal destiny, and the more often we choose death over life, the more difficult it is to break the pattern. However, that which is impossible to man is possible to God. No matter how far we may have gone astray, it is always possible through a single decisive choice combined with sincere, heartfelt repentance to be restored to the path of salvation.
The most vital thing to remember, however, is that today (this very moment) is the day of salvation. Tomorrow it may be too late, and the doors to the wedding feast may be closed forever.
So it was that God called the Gentiles, both the good and the bad. The truth is, being "good" is no guaranteed passport to heaven. The Pharisees were "good," after all, following the Jewish Law to the letter. Merely being "good" is never enough. Salvation is granted unto those who strive with violence to be made worthly (by God's grace) of the Kingdom.
So the magnificant feast commences, but lo and behold, the king enters the banquet hall and finds there a guest who is not wearing a wedding garment. He is therefore unworthy: but why? Because in those day, the guests were not expected to bring their own garments. These were provided at the door to all who entered. Therefore, this guest is unworthy because he rejected that which was so graciously provided, free of charge. That is, he rejected the grace of God, which alone can make us worthy of the Kingdom.
This parable was spoken to the Jews, but just as surely it can be applied to so-called Christians of this day and age. Many there are who make light of their salvation, being totally focussed on worldly goals. Others do not even bother striving to acquire the grace of God (which is, according to St. Seraphim of Sarov, the whole purpose of the Christian life) because they feel they are already "good enough."
So it is that "few are chosen:" not because God does not desire our salvation, but because we ourselves reject this gracious gift either through indifference or laziness. It is we ourselves who choose either life or death, but this is not a one time choice. Rather, we make many choices, every day of our lives. Every time to choose to put anything whatsoever before our commitment to God, or we place worldly comforts and pleasures before concern for our salvation, we are choosing death over life.
It is, in fact, the sum total of our choices throughout our earthly life that determines our eternal destiny, and the more often we choose death over life, the more difficult it is to break the pattern. However, that which is impossible to man is possible to God. No matter how far we may have gone astray, it is always possible through a single decisive choice combined with sincere, heartfelt repentance to be restored to the path of salvation.
The most vital thing to remember, however, is that today (this very moment) is the day of salvation. Tomorrow it may be too late, and the doors to the wedding feast may be closed forever.
Saturday, September 12, 2009
BEHEADING OF ST. JOHN THE BAPTIST
"For Herod feared John, knowing that he was a just man and a holy, and observed him; and when he heard him, he did many things, and heard him gladly." This was the same Herod who was the scion of an evil root, the son of that other Herod who ordered the murder of the Holy Innocents. Yet this Herod was, in fact, a sincerely religious man. His piety was genuine, though, as it turns out, it was only skin deep. All of this religiosity did not stop him from committing acts of debauchery and murder.
History is replete with cruel men and criminals who were likewise religious and professed a moral code. Consider Ivan the Terrible, who would attend Vespers with his court and later retire to a downstairs room to torture his enemies (both real and imagined). Whenever it suits such a person, they can easily compartmentalize their faith and do as they want, feeling no concern for the pain and suffering of others.
This is so because they are essentially self-centered, "narcissists" in modern psychological parlance. All that really matters to them in the end is the fulfillment of their own needs and desires. Thus Herod took for himself his brother Philip's wife, though he knew full well that this was wrong. St. John, in sharp contrast, was willing to decrease in order that Christ might increase. He was but a voice crying in the wilderness, "Prepare ye the way of the Lord!" His whole purpose in life was not to draw attention to himself, but to point the way to Christ.
And so he was willing to suffer and to die for the sake of the Truth, without any compromise or self-serving motives whatsoever. He bore witness at all times to that same Christ Who proclaimed, "I am the way, the truth and the life."
Paradoxically, those like Herod who look out only for themselves, for "number one," sooner or later end up losing everything, while those willing to bear witness to Christ whatever the cost will eventually inherit eternal life in God's heavenly Kingdom. It is not enough, you see, to be religious and to profess moral ideals. A saving faith demands an absolute and conditional commitment to the Truth and a willingness to sacrifice everything we are and have for the sake of the Kingdom. Such a faith is the antithesis of a lying, conniving and deceitful life dedicated to the acquisition of personal power, wealth and prestige.
May the life of the Baptist inspire us all to be faithful to God at all times and in all places, striving to live a life of holiness, purity and devotion to the Truth. May the love of God ever dwell in our hearts, banishing every trace of pride, self-centeredness and lust for power.
History is replete with cruel men and criminals who were likewise religious and professed a moral code. Consider Ivan the Terrible, who would attend Vespers with his court and later retire to a downstairs room to torture his enemies (both real and imagined). Whenever it suits such a person, they can easily compartmentalize their faith and do as they want, feeling no concern for the pain and suffering of others.
This is so because they are essentially self-centered, "narcissists" in modern psychological parlance. All that really matters to them in the end is the fulfillment of their own needs and desires. Thus Herod took for himself his brother Philip's wife, though he knew full well that this was wrong. St. John, in sharp contrast, was willing to decrease in order that Christ might increase. He was but a voice crying in the wilderness, "Prepare ye the way of the Lord!" His whole purpose in life was not to draw attention to himself, but to point the way to Christ.
And so he was willing to suffer and to die for the sake of the Truth, without any compromise or self-serving motives whatsoever. He bore witness at all times to that same Christ Who proclaimed, "I am the way, the truth and the life."
Paradoxically, those like Herod who look out only for themselves, for "number one," sooner or later end up losing everything, while those willing to bear witness to Christ whatever the cost will eventually inherit eternal life in God's heavenly Kingdom. It is not enough, you see, to be religious and to profess moral ideals. A saving faith demands an absolute and conditional commitment to the Truth and a willingness to sacrifice everything we are and have for the sake of the Kingdom. Such a faith is the antithesis of a lying, conniving and deceitful life dedicated to the acquisition of personal power, wealth and prestige.
May the life of the Baptist inspire us all to be faithful to God at all times and in all places, striving to live a life of holiness, purity and devotion to the Truth. May the love of God ever dwell in our hearts, banishing every trace of pride, self-centeredness and lust for power.
Saturday, September 5, 2009
THE ONE GOOD THING
"What good thing shall I do, that I may have eternal life?" the rich man asks our Lord. Now wouldn't it be grand if there were such a thing that we could do, and having done it, we would be assured of eternal salvation? Jesus, though, provides no such easy answer, but He simply states the obvious: keep the commandments. This, the rich man assures Him, he has been doing since his youth (at least externally). This is certainly not the answer he was hoping for, and no doubt he is feeling somewhat impatient. He feels deep down that something is missing, despite his outwardly pious life as an observing Jew. Truly, as St. Augustine said, "Our hearts are ever restless till they find their rest in Thee."
When the man persists, demanding to know the one good thing he still lacks, Jesus throws him a loop: he tells the man to do the one thing he is not prepared to do, the one thing that ever remains an obstacle in his quest for eternal life. He must sell all that he has, give the proceeds to the poor, and then come follow Christ. Thus it is that the rich man shakes his head sadly and turns away.
The truth is, salvation isn't a pleasant bonus we receive as a reward for living a "good life" here on earth--it is rather the whole point of our existense, the reason God called us out of nothingness into being. It is not a part time venture--it is the sole purpose of everything we say, do and think. There simply is no free passport to heaven--nothing less than a total commitment to God is required if we desire eternal life.
Of course we all fall far short of the perfection the Gospel demands--"Be ye perfect, even as your Father in heaven is perfect"--so what then? Shall we, like the rich man, turn sadly away? God forbid! Salvation is not something we achieve in a moment, by doing a certain one good thing. It is, rather, a lifelong process. Speaking realistically, we shall never achieve complete perfection in this fallen world--but it is and ever remains a goal we must strive for until we take our dying breath. And though we will surely miss the mark time and again, genuine and heartfelt repentance is all that's required to restore us to God's grace.
When the man persists, demanding to know the one good thing he still lacks, Jesus throws him a loop: he tells the man to do the one thing he is not prepared to do, the one thing that ever remains an obstacle in his quest for eternal life. He must sell all that he has, give the proceeds to the poor, and then come follow Christ. Thus it is that the rich man shakes his head sadly and turns away.
The truth is, salvation isn't a pleasant bonus we receive as a reward for living a "good life" here on earth--it is rather the whole point of our existense, the reason God called us out of nothingness into being. It is not a part time venture--it is the sole purpose of everything we say, do and think. There simply is no free passport to heaven--nothing less than a total commitment to God is required if we desire eternal life.
Of course we all fall far short of the perfection the Gospel demands--"Be ye perfect, even as your Father in heaven is perfect"--so what then? Shall we, like the rich man, turn sadly away? God forbid! Salvation is not something we achieve in a moment, by doing a certain one good thing. It is, rather, a lifelong process. Speaking realistically, we shall never achieve complete perfection in this fallen world--but it is and ever remains a goal we must strive for until we take our dying breath. And though we will surely miss the mark time and again, genuine and heartfelt repentance is all that's required to restore us to God's grace.
Saturday, August 29, 2009
THE UNGRATEFUL SERVANT
A culture of entitlement has arisen in contemporary America. Many feel that they are entitled, by the mere fact of their existense, to whatever they can get. Their only concern is that their own egotistical needs and desires be fulfilled, sooner rather than later. Our schools encourage this attitude by striving to bolster the student's self-esteem without reference to any actual accomplishment or success.
In the Gospel parable, a servant owes his master an incredible sum of money (somewhere in the neighborhood of 52 million dollars). When the master demands the money and threatens to sell the servant and his family into slavery, the servant falls at his feet and beseeches him to give him more time (though it's obvious there's no way he could ever pay back so great a debt). Then the master has compassion on his servant and forgives him everything.
Now one would think that having been forgiven so much and recued from sure and certain ruin, the servant would be overwhelmed by gratitude toward his master and a burning desire to show a similar compassion toward others. Such, however, is not the case. Having taken leave of his master, he immediately encounters a fellow servant who owes him a paltry sum (perhaps $44) and grasps him by the neck, demanding the money. No doubt he feels entitled to the master's compassion, but he feels no obligation whatsoever to "pass it on." When the fellow servant begs him for more time, he hardens his heart and has the poor wretch thrown into prison.
When expressed in such simple and obvious terms, it is easy for us to judge and condemn the wicked servant for his ingratitude and lack of compassion. How could he have forgotten so quickly how he himself had been shown mercy and saved from the most dire circumstances? But the fact is, we ourselves have been forgiven so much more than a mere temporal debt. Through our Lord's voluntary death on the Cross, we have been forgiven the crushing burden of our sins and saved (if we so choose) from an eternal hell of our own making. Nor is this all: Christ offers us the gift of eternal life in His heavenly Kingdom.
Like the servant in the parable, however, we're quick to forget (or never really reflect upon) all that the Master has done for us. How often do we become angry and make harsh judgments against our neighbor, take offence at the slightest provocation, harden our hearts and refuse forgiveness toward those who have grieved us in any way? And this happens because we so very self-centered and consider our own needs and desires to be more important than those of others. We lack that genuine humility without which it is impossible to be saved. Nor do we feel truly grateful for God's great gift of salvation, because deep down we feel entitled to it. Of course we pay lip service to our own sins and imperfections, but in our hearts we feel we're nearly perfect, or if not, we darn well should be.
This is why it is so hard to forgive: true forgiveness requires a humble heart that regards our neighbor (even our worst enemy) as more deserving than we are. If we can indeed say with St. Paul that we are the "chief of sinners" while fully realizing that Christ nevertheless suffered and died for our salvation, how can we not forgive from the bottom of our hearts all those who have in any way offended us?
In the Gospel parable, a servant owes his master an incredible sum of money (somewhere in the neighborhood of 52 million dollars). When the master demands the money and threatens to sell the servant and his family into slavery, the servant falls at his feet and beseeches him to give him more time (though it's obvious there's no way he could ever pay back so great a debt). Then the master has compassion on his servant and forgives him everything.
Now one would think that having been forgiven so much and recued from sure and certain ruin, the servant would be overwhelmed by gratitude toward his master and a burning desire to show a similar compassion toward others. Such, however, is not the case. Having taken leave of his master, he immediately encounters a fellow servant who owes him a paltry sum (perhaps $44) and grasps him by the neck, demanding the money. No doubt he feels entitled to the master's compassion, but he feels no obligation whatsoever to "pass it on." When the fellow servant begs him for more time, he hardens his heart and has the poor wretch thrown into prison.
When expressed in such simple and obvious terms, it is easy for us to judge and condemn the wicked servant for his ingratitude and lack of compassion. How could he have forgotten so quickly how he himself had been shown mercy and saved from the most dire circumstances? But the fact is, we ourselves have been forgiven so much more than a mere temporal debt. Through our Lord's voluntary death on the Cross, we have been forgiven the crushing burden of our sins and saved (if we so choose) from an eternal hell of our own making. Nor is this all: Christ offers us the gift of eternal life in His heavenly Kingdom.
Like the servant in the parable, however, we're quick to forget (or never really reflect upon) all that the Master has done for us. How often do we become angry and make harsh judgments against our neighbor, take offence at the slightest provocation, harden our hearts and refuse forgiveness toward those who have grieved us in any way? And this happens because we so very self-centered and consider our own needs and desires to be more important than those of others. We lack that genuine humility without which it is impossible to be saved. Nor do we feel truly grateful for God's great gift of salvation, because deep down we feel entitled to it. Of course we pay lip service to our own sins and imperfections, but in our hearts we feel we're nearly perfect, or if not, we darn well should be.
This is why it is so hard to forgive: true forgiveness requires a humble heart that regards our neighbor (even our worst enemy) as more deserving than we are. If we can indeed say with St. Paul that we are the "chief of sinners" while fully realizing that Christ nevertheless suffered and died for our salvation, how can we not forgive from the bottom of our hearts all those who have in any way offended us?
Saturday, August 22, 2009
TRANSFIGURATION
When our Lord was transfigured on the mount, Peter said "Lord, it is good for us to be here: if Thou wilt, let us make three tabernacles, one for you, one for Moses and one for Elijah." There are, incidentally, no high mountains in Israel. Tabor was high in a spiritual sense: here was revealed a profound mystery that transcends time and space and all this-worldly conceptions. This was why Peter spoke not knowing what he said: his mind could not grasp what was happening and no words could express this experience "not of this world."
So he sought to somehow contain this experience so that it could be comprehended in earthly terms: they would build material structures to memorialize and make concrete the occasion. But then, while he was yet speaking, a cloud overshadowed them and there was a Voice from heaven, God the Father confirming that Christ was indeed His beloved Son. At this, the disciples were cast to the earth, overcome with awe by the incomprehensible event. Indeed, the human heart can not conceive of the good things God has in store for those who love Him and who persevere on the path to salvation.
Until our hearts have been purified and our spiritual eyes opened to divine revelation, we cannot see God face to face, but only, as St. Paul says, as though "through a glass darkly." Without first hand experience of God and the spiritual world, we remain earth bound and our understanding is confined and limited to earthly categories. But as our Lord tells the Apostle Thomas, "Blessed is he who has not seen, and yet believes."
Though we may be mere beginners on the spiritual path, we have the witness of the Scripture and the saints to strengthen and sustain us. By faith (which is the assurance of things not seen) we can become partakers of the divine nature even in this life, ever striving to be made worthy of the transforming power of God's grace.
So he sought to somehow contain this experience so that it could be comprehended in earthly terms: they would build material structures to memorialize and make concrete the occasion. But then, while he was yet speaking, a cloud overshadowed them and there was a Voice from heaven, God the Father confirming that Christ was indeed His beloved Son. At this, the disciples were cast to the earth, overcome with awe by the incomprehensible event. Indeed, the human heart can not conceive of the good things God has in store for those who love Him and who persevere on the path to salvation.
Until our hearts have been purified and our spiritual eyes opened to divine revelation, we cannot see God face to face, but only, as St. Paul says, as though "through a glass darkly." Without first hand experience of God and the spiritual world, we remain earth bound and our understanding is confined and limited to earthly categories. But as our Lord tells the Apostle Thomas, "Blessed is he who has not seen, and yet believes."
Though we may be mere beginners on the spiritual path, we have the witness of the Scripture and the saints to strengthen and sustain us. By faith (which is the assurance of things not seen) we can become partakers of the divine nature even in this life, ever striving to be made worthy of the transforming power of God's grace.
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