Hedonism and the Culture Wars: A More Fundamental Issue than Homosexuality

Perhaps an old “gray beard” should not be surprised that his university students are highly interested in sex, but their apparent obsession with being for or against homosexuality as the litmus test of social acceptability strikes me as simply weird.  Those who want to be liberal, progressive, or inclusive tend to follow dominant voices in media and culture in praising all things related to sexual minorities and reducing thoughtful moral and spiritual discourse to simplified debates of “love” versus “hate.”  Those who want to be conservative and traditional often make opposition to the endorsement of same-sex unions or intimacy the watershed moral and political question of our time, not unlike the signers of the Barmen declaration against the Nazified German Christians of the 1930’s. 

Granted, there are profound spiritual, moral, cultural, and political questions at stake in how our society and religious institutions respond to what I understand is now called the LGBT community.  But why matters that concern directly such a small portion of the population seem to be viewed as the defining issue of our time would remain a mystery to me, where it not for the great social upheavals of the 1960’s.  Yes, I mean the civil rights movement and the sexual revolution.  Without belaboring the point, we seem to have in discussions about homosexuality and related matters the “perfect storm” of political activism intertwined with hedonism.

The vast majority of hedonism remains heterosexual, of course, as most men and women find themselves drawn to intimate relations with members of the opposite sex.  But the perspective that the ultimate good is pleasure, happiness, and satisfaction on our own terms, however we as isolated and self-defining individuals want it, is at the heart of our society’s take on sexuality, marriage, and family.  No wonder promiscuity, pornography, and divorce are so popular today in a culture of individuals for whom immediate personal happiness is the highest standard.  And no wonder that, regardless of their sexual inclinations, good American hedonists want to extend the same rights to pursue pleasure to everyone, regardless of their sexual inclinations.  On these terms, it would be unfair not to do so.

Alas, that may be the best our society can do at this point.  We have accepted the fiction that because people find themselves with certain desires—whether married, single, or whatever-- that they must or at least should fulfill them.  We talk about these matters as though being true to oneself in the pursuit of pleasure is the ultimate meaning and purpose of the universe.  In contrast, some vocal advocates of more traditionally Christian views of sexuality tend to give the impression that the problem is with a small minority of the population who maliciously choose to have certain desires. A better question, of course, is how we all choose to respond to whatever set of disordered desires beset us, how we guard our thoughts, and how we respond when immediate pleasure is down one path while faithfulness to Jesus Christ leads us down another.

The most fundamental issue is not straight versus gay or bi-sexual, but whether we are willing to take up our crosses, deny ourselves, and serve Jesus Christ faithfully.  The Orthodox Church has never blessed sexual intimacy apart from the monogamous marriage of one man and one woman.    Whether we find ourselves in such a marriage or not, we are called to reject the lie that everything boils down to our immediate pleasure, happiness, and satisfaction.  We are called to accept the reality that we all want some things are not good for us, paths to holiness, or pleasing to God.  We are not to judge anyone, including ourselves, by our desires, but instead to undertake practices such as prayer, fasting, generosity to the needy, mindfulness, forgiveness, and reconciliation by which we open ourselves more fully to the eternal joy that Jesus Christ has brought to the world.  That joy is not so much immediate gratification as a foretaste of the eternal blessedness to which our struggles and unfulfilled longings may open us in new ways.

As anyone who has reached a certain age will know, the fundamental question here is not sex, but the meaning and purpose of our lives.  It’s not as easy as this group versus that group because we all stand in need of the mercy of a Lord before Whom all our obsessions and divisions are revealed to be less than holy.  The teachings of Orthodox Christianity about sex are clear, unchanging, and true, but it would be a mistake to give the impression that the overriding spiritual and moral issue of our day boils down to our stance on an issue that is not a pressing intimate struggle for most of us. To do so would be to accept a distraction that lets us off the hook of our own calling to fight our passions, deny ourselves, and reorder our desires in ways that bring us more fully into the life of Christ.      

So I will continue to challenge my students to reject the categories of mainstream culture, whether right or left, when discussing sexuality.  The truth is that neither liberation nor traditional values will make us partakers of the divine nature.  That’s the work of the Holy Spirit to Whom we open ourselves by repentance, humility, and selfless love for the Lord and our neighbors.  This deep journey cannot be reduced to political or cultural or even moral slogans, much less to the pursuit of pleasure on our own terms.  

   

Homily for the Feast of the Ascension in the Orthodox Church

         

           Sometimes we are all set our sights too low, expecting too little of ourselves and others.  When we do so, we sell ourselves short and do a disservice not only to ourselves but to everyone around us.  When we aim low, we can’t expect to achieve high goals.  The season of the Ascension is a powerful antidote to such low expectations, for it reveals the great glory and dignity that Jesus Christ has given us.  Through His Ascension, we are raised with Him literally to the heights of the heavenly Kingdom.

            Forty days after His resurrection, our Lord ascended into heaven.   In Him, humanity and divinity are united in one Person; He goes up into heaven as the God-Man.   The Son shares in the glory that He had with the Father and the Holy Spirit before the creation of the world.  And He brings our humanity into that glory with Him.  There is perhaps no more powerful sign of our salvation than the Ascension, for it makes clear that our Lord has raised us—not only from the tomb, not only from hades—but into the eternal life of the Holy Trinity.  We truly become participants in God, partakers of the divine nature by grace, in our ascended Lord.

            And we are reminded by the Ascension that Jesus Christ is not merely a great teacher or example or even an angel or lesser god.  As the Fathers of the Council of Nicaea proclaimed, He is light of light, very God of very God, of one essence with the Father, the only begotten Son of God.   For only One who is truly divine and eternal can ascend into heaven and bring us into the divine, eternal life of the Holy Trinity.  That is why the Council of Nicaea rejected the teaching of Arius, who did not think that the Son was fully divine.   That is why the Orthodox Church has always disagreed with those who deny our Lord’s full divinity or His full humanity.  For only One who is truly both God and human can bring humans into the life of God.

            Unfortunately, some have set their sights too low in how they view Jesus Christ and themselves.  If we want a Savior who merely teaches and models a good life or advances a political agenda, we might become a bit more moral by listening to Him.  But human teachers and examples cannot conquer death and cannot raise us with them into eternal life.  There apparently always have been, and continue to be, those who want a Lord in their own image:  a teacher of secret spiritual truths to a select few; a social or political activist of whatever ideology; or a rabbi or philosopher who speaks with wisdom.  Movies, documentaries, and books come out all the time with the claim to have discovered a true or secret Jesus who is different from the Lord portrayed in Scripture and confessed in the Church. 

            But countless martyrs, including Jesus Christ’s disciples, did not go to their deaths out of loyalty to a mere human teacher.  They looked death in the eye and did not blink because they knew that their Lord was God, that He had conquered death and would share His victory with them in heaven.  In a matter of days, Christ’s disciples went from total despair and defeat at His crucifixion to the astounding joy of Pascha and Pentecost.  These were life-changing experiences that gave them the strength to sacrifice their own lives for the Lord.  Teachers and good examples die and are ultimately forgotten; generations of martyrs do not give their lives for them.  But the life of the risen and ascended Son of God continues in the Church, especially in the witness of the martyrs who share in a victory that is not of this world.

            Indeed, we all share in the eternal life of Christ through His Body, the Church.  The Son prayed to the Father that His followers “may be one as We are…that they all may be one, as You, Father are in Me, and I in You; that they may also be one in Us, that the world may believe that You sent Me.  And the glory which You gave Me I have given them, that they may be one just as We are one…”

            Here is a very high, very exalted view of what it means to be a human being in the image and likeness of God.  In Christ’s Body, the Church, we are to be one in Him, showing forth the unity of holiness and love that are characteristic of the Holy Trinity.  Christ has given us His glory, a share in life eternal, the life to which He has ascended as the Savior of the world.   And that glory, that eternal life, is not an individual undertaking; it is the life of unity in Christ, of His Body, of which we are all members by baptism. 

            Unfortunately, we have all fallen short of the life in Christ.  The truth is that we often would rather not ascend in Him to a life of holiness.   We prefer to do things which are beneath us, which are not fitting for those created in the image and likeness of God, those who are called to live the life of heaven even now.   Instead of dwelling on what is true, noble, just, and pure, we too often dwell on what inflames our passions, our self-centered desires.  Instead of recognizing that our salvation is a life together in the Body of Christ, we try to live as isolated individuals, continuing the division from one another that has beset humanity since Adam and Eve.

            It might be possible to follow the guidance of a teacher in isolation from others, on our own terms, according to whatever private interpretations seem right to us.  But it is impossible to embrace the fullness of life in our Risen and Ascended Lord in isolation or as though our faith means whatever we want it to mean.  We can interpret the words of a merely human teacher however we want, but the One Who has conquered death and ascended into heaven requires something different.  The point is not to make Him in our image, to water Him down into someone Whom we can accept and understand on our own terms.  Instead, the point is to fall before Him in worship, to accept in humility the great blessing of the resurrected, ascended life which He gives us, and to live faithfully in the unity of the Church as we grow in Him.

            Let us celebrate the Ascension, then, by embracing the great dignity that is ours in the God-Man Who has gone up to heaven.  Let us pay close attention to our thoughts, words, and deeds, and stop doing what is beneath us as those whose are called to the glory of the Kingdom.  Let us make of our life in the Church an icon of the Holy Trinity, a Communion of love and holiness.

            Yes, we really can live this way because we are not simply following the teachings of a human being; instead, we are participating even now in the eternal life of the One Who has conquered death, the tomb, and hades, and taken our humanity into heaven.  If Jesus Christ can do that, we may put no limits on what He can do with our lives, our families, our marriages, our friendships, our relationships with other people, or anything else.  For the Lord has ascended into heaven, and He will take us with Him if we will only embrace—with humility and repentance-- the great glory that He has brought to us as those created in His image and likeness.

            This is not a message for a few select souls, but good news for the entire world, for you and for me, no matter how we have fallen short of fulfilling God’s purposes in our lives.  We are all called to ascend in Jesus Christ to a life of holiness and to the blessedness of the Kingdom of Heaven.  The only question is whether we will answer that call.    

Saint Photini: Homily for the Sunday of the Samaritan Woman in the Orthodox Church

            

             As we continue to celebrate the new life that Jesus Christ’s resurrection has brought to the world, we are reminded today that His mercy and blessing extend to all,  even the most unlikely people, such as the Samaritans.

             The Jews hated the Samaritans as religious and ethnic half-breeds.  They had mixed the ethnic heritage and the religion of Israel with that of other peoples.  No self-respecting Jew would have anything to do with a Samaritan, much less ask one for a drink of water. But Jesus Christ does, and a Samaritan woman comes to recognize Him as the Messiah, to believe in Him, and lead many other Samaritans to faith.  She ultimately becomes Saint Photini, an evangelist and martyr.

            All the more remarkable is the fact that she was not only a Samaritan, but she was a she, a woman.  Jewish men didn’t strike up conversations with women in public.  Women didn’t have much status in that time and place, and certainly weren’t expected to have deep theological conversations with rabbis.  But this rabbi, this Messiah, didn’t operate according to social convention.  He saw in her one made in the image and likeness of God who, like everyone of us, is called to a life of holiness.

            And she also seemed an unlikely candidate for holiness in light of her history with men.  She had been married five times and was now living with a man outside of marriage.  Yes, her life was a scandal.  Some have suggested that she went to the well at noon, an unusual time to do so, in order to avoid encountering the other women of her village due to her bad reputation.  The Lord knew about her lifestyle, but He did not condemn, judge, or ignore her as a result.  Perhaps because she appreciated His respect and genuine concern, she acknowledged to Him the truth about her life and their conversation continued.  Quite possibly, she had never encountered a man who treated her in this way before as a beloved child of God.

 And very soon, she told the men of her village that Jesus Christ is the Messiah.  Can you imagine how surprised the men of her village probably were to hear this woman speaking to them of God?   They surely weren’t used to thinking of her as an especially religious person.  Think of how brave Photini was, how radically her life was changed, how she became a new person in her encounter with Jesus Christ.

We will make a mistake this Pascha if we think that the good news of Christ’s resurrection is only for people who live what we consider to be admirable lives, those who measure up to our standards.  We will be wrong if we try to exclude any group of people or particular people from the possibility of embracing the new life brought into the world by the empty tomb—even if we disagree may with them on important religious and moral issues and do not condone their behavior.    Jesus Christ Himself brought the blessing of His kingdom to a Samaritan woman with an immoral lifestyle; her life was changed by His mercy; and who knows how many came to share in His eternal life through her witness and ministry.

We learn from the story of St. Photini that we must not write off anyone as a hopeless case.  We must not isolate ourselves from those whose lives seem especially broken and off course—or even obviously immoral and godless.   If we respond with hatred, judgment, or stony silence to those we deem unworthy, we turn away from Christ’s ministry of bringing new life to the whole world—and to sinners like you and me.    No, our Savior never condoned sin of any kind and neither should we; but He came not to condemn, but to save.  He came to bring sinners to repentance, to heal the sick, to give sight to the blind.  He died and rose again for the salvation of all created in His image and likeness, of the entire world.  He has made great saints of murderers, adulterers, and evildoers of every kind who have called on His mercy and changed their ways.   

So when we have the opportunity to show compassion or friendship or encouragement to someone who has made bad choices in life, and who may even seem very far from a faithful Christian life, we should do so.  Whenever anyone who bears the image of God is treated as less than human, we should reach out and show them the love of Christ.  When we have the chance to draw into our church community someone whose life has been noticeably less than perfect, we should not hesitate.   Yes, we should treat them as our Lord treated the Samaritan woman who became a great saint.  To do anything less is to place our own limits on the power of the Risen Lord to bring salvation to the world—and it is to refuse to follow in the way of the One who conquered death.    

St. Photini is also a powerful example for each of us as we struggle with our own sins, passions, bad habits, and weaknesses.  Sometimes the burden of our sinfulness is great and we are tempted to despair of ever finding peace and healing in our lives.  The standards of Christ are so high and we are so low.  We can become obsessed with our unworthiness; and if we aren’t careful, this way of thinking can lead us away from the Church, for the guilt and frustration of spiritual failure are hard to bear, and we would rather not think about it.   

St. Photini was no stranger to such failures, but she learned to keep her eyes on the prize of the new life in Christ.   Perhaps her experiences had taught her about humility; she knew she was a sinner and must have been thrilled finally to be on a path that would take her in a different direction.   We don’t know the details, but she surely faced struggles, temptations, and reminders of the mess she had made of her life.  Some of those probably occurred in her own thoughts.  And some people probably continued to view her in a judgmental light, for there are always those who appoint themselves as self-righteous judges of their neighbors and like to look down on them. 

Despite these obstacles, the Samaritan woman with a checkered past became a glorious saint, an evangelist and ultimately a martyr.  If she could pass over from sin to righteousness, from death to life, in Christ Jesus, then we can, too.  The great blessing of Pascha comes to us all, and we have countless opportunities in our families, our marriages, our parish, our friendships, our workplace, our use of time, money, and energy, in all our thoughts, words, and deeds,  to participate more fully in the Lord’s victory over sin and death.

 No matter what we have done in the past, no matter our present weaknesses and challenges, no matter what anyone thinks or says about us, we must remember that the Son of God has conquered  death in order to bring us into the eternal life of the Holy Trinity, to make us partakers of the divine nature. Like the Samaritan woman, we must acknowledge our corruption and turn to Christ with faith, love, and hope for a new life, and then continue on the journey of discipleship, even when we stumble or are tempted to give up. 

And just as we ask for the Lord’s mercy on our sins, we must extend the same mercy to others.  The Savior spoke the truth with love and respect for the Samaritan woman, but he did not condemn or judge her.  And He has surely not appointed any of us to judge others. 

St. Photini did not earn the new life given her by Christ and Pascha is not a reward given to us for our good behavior.  We must stop thinking in terms of who deserves what from God.   During this season of Pascha, we know that life eternal has sprung from an empty tomb purely as the result of our Lord’s love and mercy.   The good news of Pascha extends to the Samaritan woman, to the evildoers of our day, and even to us.  So let us embrace our Risen Lord and become participants in His life.  He raised up Photini and brought her from darkness into light; and He will do the same for us when we respond with faith and repentance:  that is the gloriously good news of this season of resurrection.   Thanks be to God.      

          

Homily for the Sunday of the Paralytic in the Orthodox Church

             Christ is Risen!

            On this fourth Sunday of the season of Pascha, we remember Jesus Christ’s healing of the paralytic, the paralyzed man who had not been able to move for 38 years, probably his entire life.  He had seen others healed miraculously in a nearby pool of water, but he had no one to help him get there when the angel stirred the water. So he was stuck, unable to move, unable to heal himself, and unable to receive God’s blessing.

            This event occurred during the Jewish feast of Pentecost, which commemorated the giving of the law through Moses.  The Lord Jesus saw this poor man, lying near one of the gates to the temple area, and He simply asked him if he wanted to be healed.  When the man explained that he had no one to help him into the healing pool, Christ said, “Rise, take up your bed and walk” and he did so.   This healing occurred on the Sabbath day, when the Old Testament law indicated that no work was to be done, so some of the Jews criticized the man for walking around carrying his bed on that day.  

            In response to their questions, we find out that this man did not even know Jesus Christ’s name; he could not identify the One who healed him.  But then the Lord found him and said, “See, you have been made well.  Sin no more, lest a worse thing come upon you.”

            During this season of Pascha, when we remember Christ’s victory over death and sin, we want to become like this man who took up his bed and walked, who entered into a new life made possible by the mercy of our Lord, God, and Savior Jesus Christ.    We want to participate in the blessing that Christ’s resurrection has brought to the world and to be transformed and healed by it.  For like this man, we are too often paralyzed when we face difficult and painful life circumstances before which we feel powerless.  We cannot snap our fingers and change our world, other people, or even ourselves.  We cannot raise the dead, heal diseases, or otherwise make our problems go away.  We are weakened by our habitual sins, our passions, or disordered desires and habits that keep us from experiencing the joy, peace, and freedom of life eternal.

            Like this poor man, we have a law, a set of religious commands, but we often lack the strength to move ourselves to obey them.   Sometimes we have carried burdens in our souls for thirty-eight years or longer; perhaps we cannot even imagine ourselves without anger, hatred, greed, lust, pride, self-righteous judgment, sloth or other sins that we know all too well.  How often have we said, “I won’t act that way anymore.  I won’t do this, I won’t say that, I won’t think this way.  I won’t treat him or her as I have before. ” But all too often, we lack the strength to change; the disappointing truth is that we are paralyzed by our sins and weakened by a lifetime of giving in to temptation.  We may even have accepted the excuse that that is simply who we are and there is no point in even trying to change.    

            The good news of Pascha, however, is that the Risen Lord calls every single one of us to “Rise, take up your bed and walk.”  His blessing is not for a select few, but for the whole world: all the living and the dead.  The Lord has mercy on those who do not even know His name, like the paralyzed man.  He asks only whether we want to be healed, for He never forces us.  And to those who will accept His mercy, the Lord promises  the strength to rise, take up our beds and walk; in other words, He enables us to live a new life.  

            We have to be ready, however, to carry our beds even on the Sabbath day, for reminders of our sins, weaknesses, and of the imperfection of the world will still be with us.   Very often these are our own thoughts to which we pay too much attention; for we find it impossible to believe that we really have been forgiven, that what is done is done, that the Lord’s mercy has brought us into a new way of living.  How often we carry a burden of guilt and fear that paralyzes us, that freezes us in the past and makes us think that we are fooling ourselves to imagine that Christ’s victory is also ours.  And how often we become obsessed with whatever challenges and difficulties we face, blowing them out of proportion until we think that they are even more powerful and real than the Lord Who has conquered sin and death. 

            Yes, the formerly paralyzed man had to carry his bed, the reminder of his illness; but the miracle was that he could actually do that:  he had the strength to stand up, walk, and carry something.  And we are all given the ability in Jesus Christ to make progress in our lives, to become more like God, to grow in holy joy by using even our most difficult struggles as opportunities to trust more fully in the Lord, to take up our crosses, be purified of our passions, and to shine more brightly with the light of Christ.    

            Through our Savior’s cross, joy has come into the all the world.  And it is through our patient, faithful endurance of whatever trials, tribulations, and temptations we face that we will open ourselves to the joy, to the strength, to the life that has conquered even death itself.

            We cannot triumph over all our troubles by sheer will power, but we can do what we can do.  Each day, each moment, each hour, we can walk as best we can in the right direction—in other words, we can refuse to lie down again in our bed of weakness and despair.  We can do our best to pay no attention to negative and unhealthy thoughts; we can treat others as we would have them treat us; we can keep our mouths shut when we are tempted to judge or condemn others; we can focus our energies on changing what we can change in our lives and relationships—and leave the rest in God’s hands.  In other words, we should not think we are either totally paralyzed or completely healthy.  We are somewhere in between, and the same Lord who conquered death itself constantly invites and enables us to greater strength and wholeness, to the joy of those who know that they really can move—step by step—more fully into the brilliant light of the Kingdom.          

            Fortunately, we do not have to wrestle with these problems as isolated individuals.  We are blessed to participate in the life of Christ as members of His Body, the Church.  And in the sacrament of confession, we are assured of God’s forgiveness and exhorted to give no further care to the sins which we have confessed.  The paralyzing burden of our sins is lifted at confession; no, that does not mean that we are never tempted again or that we do not have to live with the consequences of our actions, but it does mean we hear the voice of Christ and feel the touch of His hand as He says, “Rise, take up your bed and walk.”  The sins which you have confessed are behind you.  Do not return to them.  Go forward with your life to the glory of God.  Go and sin no more.

            The point here is not legalism, but healing.  For if we really want to be made well, we must open the paralysis of our souls on a regular basis to Christ  the Great Physician, Who is present to us in His Body, the Church.  And every time that we take confession, Christ in effect says to us, “See, you have been made well.  Sin no more, lest a worse thing come upon you.” 

            No one forces us to sin or to cower in fear before the difficult challenges of life; but it seems inevitable that we will at times be overcome by our passions and our problems.  We are often like someone healed of paralysis who cannot escape the habit of staying in bed or cope very well with the challenges and struggles of his new life.  So we lie down again in our bed of habitual sins and weaknesses.  But fortunately for us, the Lord is merciful.  He always asks us, “Do you want to be healed?”  And if we respond with truthfulness and humility, He has compassion on us, and assures us of His forgiveness and strength.

            So we rise, take up our bed, and walk.  We may fall back into our paralysis, weakness, and fears more times than we can count.  We may fall down ten thousand times, but Christ is always there to raise us up and give us a share in His eternal life.  We probably do not see it in our own lives, but through this journey of humble repentance we do find healing.  The course of our struggle is upward; the paralysis decreases; our souls are strengthened as we struggle to press forward in faithfulness; the light shines in the darkness and the darkness has not overcome it.

            And this is a vital part of the good news of Pascha.  Despite the setbacks, despite the temptations, despite the burdens and obstacles that we and others place on our path, the glorious new day of God’s kingdom has dawned.  Christ has raised all humanity, including us, from sin and death.  No, our sharing in Christ’s salvation is not something magical that happens in an instant; like everything in creation, it takes time.  And that is not because of God, but because of us.

            So let us not only say “Christ is Risen!” this Paschal season; let us rise with Him, getting up from whatever sins have weighed us down, finding the strength in His resurrection to overcome our paralysis and weakness, to refuse to be shackled by fear, and move step by step, day by day, into the joy of His Kingdom.  Now is the time to take up our beds and walk in the brilliant light of the empty tomb, for Christ is Risen!

     

Homily for the Sunday of the Myrrh-Bearing Women, Joseph of Arimathea, and Nicodemus in the Orthodox Church

Christ is Risen!

            We have now been celebrating our Lord’s victory over death for two weeks.  We will continue to do so for a few more weeks, saying “Christ is Risen” many times.  But we can’t let our celebration of Pascha stop there. For we want to live the new life that the Lord has brought to the world; we want to participate in His victory over sin, death, and all that separates us from life eternal.  And we can learn an important lesson in how to do that from those who were at the empty tomb on Easter morning, from the first witnesses of the resurrection who were told by the angel, “He is Risen.  He is not here…Go tell His disciples—and Peter—that He is going before you to Galilee; there you will see Him, as He said to you.”

            These first witnesses to our salvation were all women who went to the tomb with oil and spices to anoint the dead body of Jesus Christ.  So we call them the myrrh-bearing women and we sing about them in Orthros virtually every Sunday.  These holy women obviously did not expect the resurrection. And they were surely heart-broken, afraid, and terribly disappointed that their Lord had been killed.  But they had the strength to offer Him one last act of love:  to anoint His body properly for burial, to pay their last respects.  And as they were doing so, these women-- Mary the Theotokos, Mary Magdalen, two other Mary’s, Johanna, Salome, Martha, Susanna and others whose names we don’t know--  were the first to receive the greatest news in the universe, the resurrection of our Lord, God, and Savior Jesus Christ.   

            We remember along with these blessed women two men:  Sts. Joseph of Arimathea and Nicodemus, prominent Jewish leaders who were also secret followers of Jesus Christ.   Joseph risked his position and possibly his life by asking Pilate for the Savior’s body.  Nicodemus, who understood the Lord so poorly in a conversation recorded near the beginning of St. John’s gospel, came to faith and joined Joseph in wrapping the Lord in linen with spices and placing Him in a tomb.

            Like the myrrh-bearing women, these men must have been terribly sad and afraid.  Their hopes had been cruelly crushed; their world turned upside down; not only had their Lord died, He was the victim of public rejection, humiliation, and capital punishment.  Nonetheless, these women and men did what had to be done, despite the risk to themselves from the authorities and their own pain.  They served their Christ in the only way still available to them, by caring for His body.

            Before Jesus Christ’s death, He washed the feet of His disciples in order to show them what it meant to serve in humility as He did.  The myrrh-bearers weren’t present that evening, but they followed the Lord’s example of service better than anyone else.   Their selfless devotion to Christ put them in the place where they would be the first to receive the good news of the resurrection, the first to share in the joy of Pascha.  We have a lot to learn from them, as well as from Joseph and Nicodemus.  For if we want to live the new life of our Lord’s victory over death and corruption in all its forms, we must do as they did by serving in humility.

            The good news is that we have no lack of opportunities to serve Christ, in His Body, the Church, whether by giving someone without transportation a ride to church, maintaining our building and grounds, cleaning and beautifying the church temple, teaching Sunday School, chanting, hosting coffee hour, serving on the parish council or at the altar, reading the epistle in liturgy, inviting others to visit our services, or otherwise doing what needs to be done for the flourishing of our parish.  We should not be shy in answering the call to serve Christ in His Body, the Church. 

            We are also reminded of the importance of humble service in the Church by today’s passages from Acts in which the first deacons were ordained to oversee the distribution of bread to the needy widows who were supported by the Christian community.  The word deacon means “servant,” and we read that, after the deacons began their ministry, “the word of God spread, and the number of the disciples multiplied greatly in Jerusalem and a great many of the priests were obedient to the faith.”  Perhaps the passage reads that way because humble service is the very backbone of the Church, an essential part of our faithfulness and growth as Christ’s Body. 

            Of course, we don’t encounter the Lord only in the visible boundaries of the Church.  For every human being is an icon of Christ, especially the poor, needy, and miserable.  In that we care for the least of these in society, for prisoners or refugees or the lonely or mentally ill, we care for Him.  In that we neglect them, we neglect Him.  The myrrh-bearers didn’t disregard Christ’s body in the tomb, and neither should we disregard the Lord’s body hungry, sick, poorly clothed, abused, or otherwise suffering in our world.  It’s not hard to find the Lord right here in Abilene in people who need our service and attention.  We should all do that we can to serve Christ in our needy and neglected neighbors.  That’s why our parish supports Pregnancy Resources of Abilene, buys presents for a family at Christmas, and supports the “Food for Hungry People” collection during Lent.   
            And so that we don’t let ourselves off the hook too easily, we should remember that this kind of service extends to each of us in how we treat those closest to us on a daily basis. Husbands and wives are to submit to one another in Christ; the relationship between man and woman is an image of the relationship between Church and the church; husbands are to love their wives as Christ loved the Church and gave Himself for her.  Christian marriage is to be an icon of the kingdom of God in which husband and wife serve Christ in one another in the thousand small details of making a life together. And whether we are married or not, we have children, relatives, friends, and neighbors in whom we are to love and serve the Lord selflessly.    

            On this Sunday of the Myrrh-Bearing Women, we need to ask ourselves if we really want to grow in the new life that the Risen Christ has brought to the world.  If so, we must prayerfully discern whether we are serving the Lord as we encounter Him daily in His Body, the Church, in our neighbors, and in our families.  For if we want to be transformed by the gloriously good news of the resurrection, we must not be distracted by our fears, doubts, prejudices, self-centeredness, or just plain laziness.  Instead, we must do what needs to be done in order to show love to Christ and all those for whom He died and rose again.  No, this isn’t a glamorous or easy path; but it’s the only one that will bring us with the myrrh-bearers to the joy of the empty tomb and the true meaning of Pascha as the deep truth of our lives.   Then we will participate personally in the blessedness of the Lord’s victory over sin and death, for Christ is Risen!        

Homily for Thomas Sunday in the Orthodox Church

John 20: 19-31

Acts 5: 12-20

Christ is Risen!

          We have only begun our celebration of Pascha, of our Lord’s victory over death in His glorious resurrection on the third day.   Perhaps one of the reasons that Pascha is a season of forty days is that it takes us a good while to let the good news sink in.  For not only is Christ raised from the dead, we are too.  Now not even the tomb is not a shadowy place of separation from God, but an entry way to the Kingdom of Heaven where the departed are in the presence of the One Who has conquered death.  And the Risen Lord calls every human being to life eternal, including you and me.

          For Jesus Christ is raised with His Body as a whole, complete human being who is also God.  We share in His resurrection already through our participation in His Body, the Church.  We are nourished with His glorified, risen Body and Blood each Divine Liturgy in the Holy Eucharist.  Our mortal bodies receive the medicine of immortality when we are nourished by the One Who has conquered the grave.  We put on His Body through baptism, are filled with the Holy Spirit in Chrismation, and in all the other sacraments and ministries of the Church we share ever more fully in the new life that Pascha has brought to the world.  “Pascha” means Passover; Jesus Christ is our Passover from death to life; and our entire life in His Risen Body, the Church, is an ongoing participation in the new day of the Kingdom that He has begun, which should transform every dimension of our lives, seven days a week.

          We can certainly see something new in Christ’s followers in our reading from the Acts of the Apostles.  In the gospels, the disciples misunderstood the Lord and often lacked the power to minister effectively in His name.  They even doubted the testimony of the women who heard of the resurrection from the angel at the tomb.  But in Acts, they perform so many signs and wonders that the sick trust that they will be healed by the mere shadow of St. Peter falling on them.  Multitudes of sick and demon-possessed people sought out the apostles, and they were all healed.

          A confused, weak, and often divided group that included fishermen, a tax-collector, and a zealot; which collectively ran away in fear at the crucifixion; and the leader of which denied the Lord three times, is now a powerhouse of miraculous healings and bold preaching.  What has happened to them? 

          The answer is clear:  Christ has conquered sin and death in their lives.  He has filled them with the Holy Spirit.  He has empowered them to manifest His new life and ministry.  “Peace be to you.  As the Father has sent Me, I also send you.”  The salvation which Lord came to bring now lives in them.  He lives in them.  Christ is the vine, and they are the branches.  They are members of the Body of which He is the Head.  His victory over sin, the grave, and all human corruption is now theirs.  And you can see the change in their lives.

          And even as we live and breathe and go through our routines at work, school, home, and in this parish, the same is true of us.   Christ’s victory over sin and corruption are ours, too.  We probably find that hard to believe.  We have not seen the Risen Jesus as the apostles did, but remember what Jesus said to St. Thomas, “Because you have seen Me, you have believed.  Blessed are those who have not seen and yet have believed.” 

          Just as doubting and fearful disciples became faithful, bold preachers and wonderworkers, we are also called to know the power the Lord’s resurrection in our lives.  We may want to excuse ourselves from this high calling, however.  In contrast with the brilliant light of Pascha, we may see the darkness and brokenness in our lives all too well.  Christ has conquered sin and death, but we all still bear their wounds; and sometimes we wonder if this glorious news of life eternal really applies to us with all our struggles, pains, and weaknesses.    

          But didn’t you notice that when the risen Lord appears to His disciples, His glorified body still bears His wounds?  Christ  was not raised as a ghost or a spirit, but as a whole human being with a body.  His horrible wounds were part of Who He freely chose to become as a human being for our sakes, and He arises victorious with them.  He has taken these wounds upon Himself purely out of love for us and has used them to defeat evil and death.

          Of course, we must not deny the truth about lives; we should not pretend that all is well when it is not.  Our growth in holiness is an eternal journey, and we certainly have not yet arrived.  But we must recognize that Christ rose again to bring the dead to life, to heal our wounds and transform all who are created in His image and likeness; and, yes, that includes all of us.  The good news of Pascha is that we are no longer held captive by sin and death.  Sin only has the power in our lives that we allow it to have; the same is true of the fear of death, violence, suffering, and all the other works of darkness that can so easily dominate us.      

          When the Risen Lord breathes on His apostles and says, “Receive the Holy Spirit,” we are reminded of the creation of Adam in Genesis.  The divine breath gave us life to begin with, but with our sin and corruption we have rejected that life and preferred death instead.  Now the same Lord Who created us has conquered death on our behalf.  The Second Adam breathes on humanity again, bringing life once more to the first Adam and restoring us to our original dignity.   And this time He gives us an ongoing remedy for our sins:  the ministry of forgiveness through His Body, the Church.  “If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained.”

          This apostolic ministry continues in the Church through the Sacrament of Confession.  Even though we fall away time and time again from the new life in Christ, He extends the joy of His resurrection to us by forgiving us, restoring us to the life of the Kingdom, healing our spiritual diseases, and helping us grow ever more like Him.  No, Confession is not negative, for it is the good news of the Savior’s victory over death applied to us personally, to the wounds and scars of our lives that we rarely expose to anyone else.  Through our humble confession, Christ conquers the evil in us and empowers us to life with the joy and confident hope of those who have passed over the slavery of sin to the glorious freedom of the children of God.   No, Confession is not only for Lent, and we should all make regular and conscientious use of this Sacrament—not out of legalism or excessive guilt, but as a therapy to help us enter more fully into the joy of the Lord.

          No matter how difficult our struggles are or how weak we feel before them, let us rejoice today in the resurrection of Christ.  No matter how far short we have fallen from faithfulness in any way, let us embrace the new life brought to the world by the empty tomb.  For Christ’s resurrection is good news for people just like us.  Though His Body, the Church, and His Body and Blood in Holy Communion, and the ministry of forgiveness, we are all to passover from death to life.  The light really has overcome the darkness.  Now the challenge is for each of us to live in the joy of Christ’s resurrection, to make His victory ours, and to recognize that nothing separates us from Him other than our own stubborn refusal to share in His great triumph.   So I challenge you—and myself-- to celebrate Pascha by not only saying “Christ is Risen,” but by living the new life that His empty tomb has brought to the world and to each of us.

Christ is Risen!     

IOCC Meeting with the Patriarch of Antioch

IOCC Dignitaries Meet with Patriarch John X

IOCC's Executive Director and Board Chair with Patriarch John X (Photo: George Antoun/IOCC)International Orthodox Christian Charities (IOCC) reports:

It was a holy and historic day in Beirut. More than 1,000 hierarchs, clergy and lay people packed the incense-filled nave of Saint Nicholas Orthodox Cathedral on February 17, 2013, including both the President and Prime Minister of Lebanon, as well as government officials from the U.S., Russia, and other countries around the world.

Joining them were International Orthodox Christian Charities (IOCC) Board Chairman, Michael “Mickey” Homsey, and IOCC Executive Director, Constantine Triantafilou, who had both traveled from the United States to attend at the invitation of the Greek Orthodox Patriarchate of Antioch and All the East. All were there to witness the same milestone, the first Divine Liturgy served by His Beatitude, John X, the newly elected Patriarch of the Greek Orthodox Patriarchate of Antioch and All the East.

His predecessor, Patriarch Ignatius of Blessed Memory, spent more than three decades serving as the spiritual father of the Orthodox faithful in Syria. Patriarch Ignatius’ leadership provided a wellspring of inspiration and comfort to Orthodox Christians throughout the Middle East, especially during troubled times. Without His Beatitude’s grateful assistance, IOCC's humanitarian efforts in the region would not have been fully realized.

Both Homsey and Triantafilou had met with Patriarch Ignatius during a visit to Syria last year shortly before his repose, during which they were humbled to receive His Beatitude’s blessing for IOCC’s ongoing humanitarian work in Syria, and his praise for the organization serving as a beacon of hope for so many struggling families.

Now before them stood a new spiritual father, chosen by the grace of God and His Church peers to serve as a leader and a visionary to His Antiochian Orthodox flock. Before this momentous weekend, Homsey and Triantafilou had only known of His Beatitude’s years of illustrious service in Europe ministering to people of diverse languages and cultures. They had been less certain of Patriarch John X’s familiarity with the humanitarian work of IOCC in Syria, which began in 2002 on small projects to rehabilitate schools, hospitals and orphanages.

Later in 2007, IOCC began providing tuition assistance, school supplies, tutoring and personal care kits to thousands of Iraqi refugee schoolchildren and disadvantaged Syrian schoolchildren as well as their families. Assistance expanded to vocational and business training for Iraqi refugee men and women resettled in Syria when conflict forced them to flee their own country. Most recently, IOCC has responded to the humanitarian crisis brought on by the conflict in Syria with assistance reaching more than 425,000 Syrian children, women and men displaced in their own country or living as refugees in Jordan, Lebanon, Armenia and Iraq.

Homsey and Triantafilou were honored with an invitation to meet Patriarch John X for a private audience at the Patriarchal residence at Balamand University on the Saturday before Divine Liturgy. Homsey recalled the encounter vividly. “What struck me most about our meeting was how much His Beatitude knew about the work of IOCC and our long-standing relationship with the Greek Orthodox Patriarchate of Antioch," said Homsey. “We spoke at length of the tragic humanitarian situation in Syria and His sincere desire to continue supporting IOCC’s mission to assist, without discrimination, all who are in need.”

They discussed the situation in Syria, which grows grimmer and more desperate each day. More than six million Syrian people have been affected by the bitter two-year conflict, and nearly four million people are now displaced in their own country, displaced from homes, jobs, and schools destroyed by the violence. IOCC and its church partner inside Syria, the Greek Orthodox Patriarchate of Antioch and All the East are among the very few lifelines that the Syrian people have to the outside world.

“In spite of all this,” said Homsey, “I was moved beyond words when His Beatitude stated that no matter the difficulties, the Christians will not leave the Middle East. His resolve serves as an inspiration and comfort to all Orthodox Christians who look to Antioch, and the sacred sites of Christianity throughout Syria and the Holy Land as the fountain from which our faith flows.”

http://www.antiochian.org/iocc-dignitaries-meet-patriarch-john-x