“God Resists the Proud, But Gives Grace to the Humble”: Homily for the Sunday of the Pharisee and the Publican in the Orthodox Church

 

2 Timothy 3:10-15; Luke 18:10-14

 

Today we begin the Lenten Triodion, the three-week period of preparation for the spiritual journey that prepares us to follow Christ to His Cross and victory over death at Pascha. The first step in our preparation is to remember that “God resists the proud, but gives grace to the humble.” (Jas. 4:6) Today the Church reminds us of how easy it is to distort the spiritual disciplines of Lent in a fashion that makes them nothing but hindrances to the healing of our souls.  Today we are warned that it is entirely possible to distort prayer, fasting, almsgiving, and other spiritual disciplines according to our own pride such that these tools of salvation become nothing but instruments for rejecting the healing mercy of the Savior. 

 Contrary to what we would like to believe, embracing these practices with integrity is not a way to impress God, ourselves, or our neighbors.  It is not a way of accomplishing anything at all by conventional human standards.  Pursuing spiritual disciplines does not in any way justify us in having any negative opinion whatsoever about anyone else.  Far from exalting ourselves, our most feeble attempts at purifying the desires of our hearts will quickly reveal the weakness of our souls. At the very least, they will bring to the surface how disinclined we are to be fully present to God, how addicted we are to satisfying our various appetites, and how much more we care for our own possessions and comfort than for the wellbeing of our neighbors.  We will then face the choice of how to respond to these challenging revelations.  If we want to pursue Lent for the healing of our souls, we must refuse to fall prey to the common temptation to turn our disciplines into ways of blinding ourselves from the truth about where stand before the Lord, as did the Pharisee in today’s gospel reading. 

 The Pharisees were experts in the Old Testament law, which they interpreted very strictly in terms of outward behavior.  The Pharisee was correct to fast, tithe, pray, and live a morally upright life.  The problem is that he did so in ways that served his pride to the point of grave spiritual blindness. Instead of pursuing these disciplines in humility so that he would gain the spiritual clarity to see himself truthfully before God, he used them as justification to condemn a neighbor.  Doing so revealed only his own sinfulness.  We can easily fall into the same trap this Lent, for there is a strong temptation to ignore the brokenness of our own souls as we obsess about the apparent failings of others.  As those who confess that we are each “the chief of sinners” before receiving Communion, we must focus on our own need for the Lord’s healing mercy and refuse to become the self-appointed judges of our neighbors. When we embrace such proud delusions, it becomes impossible for us to follow our Lord to His Passion in a true spiritual sense. Doing so amounts to refusing to receive His grace, for we will then be so full of pride that we will imagine we have already reached the heights of holiness by our own accomplishments.   Even as we think that we are models of righteousness, we will worship only ourselves as we deny our need for the Savior’s victory over death.  Like the Pharisee, we will use the word “God,” but in reality we will pray only to ourselves as we wander ever deeper into spiritual blindness. 

 The more we devote ourselves to spiritual disciplines, the greater the temptation will likely be to focus on the apparent failings of others in order to distract ourselves from the struggle to become fully present to God, stripped naked of all our pretensions and usual efforts of self-justification.  We need profound humility to become fully present to the One Who is “Holy, Holy, Holy” as we “lay aside all earthly cares” to focus on the one thing needful.  When even a glimmer of the brilliant light of the Divine Glory begins to shine through the eyes of our souls, the darkness within us becomes obvious. The temptation is strong to shift our attention to whatever we think will hide us from that kind of spiritual vulnerability. 

 The Publican was an easy target for the Pharisee, for tax collectors were Jews who collected money from their own people to fund the Roman army of occupation.  Like Zacchaeus, they collected more than was required and lived off the difference. The Pharisee believed that he was justified in looking down on someone who was both a traitor and a thief, even as we typically think that we are justified in condemning those we love to hate.   Ironically, this tax collector would not have denied the charge. He knew he was a wretched sinner, and his only apparent virtue was that he knew he had none.  Standing off by himself in the temple, the man would “not even lift up his eyes to Heaven, but beat his breast, saying, ‘God, be merciful to me a sinner.’”

            Despite his miserable way of life, the tax collector somehow mustered the spiritual strength to do something the Pharisee could not:  He exposed his soul to the blinding light of God from the depths of his heart without trying to distract himself from the truth.  Christ said that the Publican, not the Pharisee, went home justified that day.  That was not because he had done more good deeds, obeyed more laws, or been more conventionally religious or moral, but because he had the humility to encounter God honestly as the sinner that he was.  Such humility is absolutely essential for opening our souls to the healing mercy of Christ.   Without it, pride will destroy the virtue of everything that we do and plunge us into even greater spiritual darkness and delusion.  But with it, there is hope for us all to receive the healing mercy of the Lord.

There is surely no greater sign of the folly of exalting ourselves and condemning others in the name of religion than the Passion of Christ.  Highly religious people like Pharisees and chief priests rejected Him and called for His crucifixion because they had blinded themselves spiritually with their pride and lust for power.  It was not the tax collectors and other public sinners who wanted Him dead, but those who were so self-righteous that they could accept only a Messiah who confirmed that they were deserving of glory and praise.  They defined themselves as holy over against “the sinners,” even though they were the guiltiest of all due to their pride.  Had they come to recognize that and cry out to the Lord from the depths of their hearts for mercy like the publican, they surely would have received it.

There is no clearer warning to us about the dangers of pride corrupting our Lenten disciplines than today’s gospel reading.  The point is not, of course, that we should all become public criminals, but that we must use our ascetical practices to grow in our humility as those who know only our need for the healing mercy of the One Who offered Himself fully on the Cross and rose in glory for our salvation.  Whenever we catch ourselves thinking that at least we are better than that person or group of people, we must focus our minds on the words of the Jesus Prayer or otherwise call out to the Lord from our hearts “God, be merciful to me, a sinner!”  If we have identified some earthly agenda with God’s Kingdom such that we exalt ourselves in our own minds over adherents of competing agendas, we must likewise fall on our faces in humility. We must embrace such spiritual clarity not only with our rational minds, but also with our hearts this Lent. As the Savior said, “He who exalts himself will be humbled, but he who humbles himself will be exalted.”  Now is the time to prepare for a spiritually beneficial Lent that will help us grow in the humility necessary to see ourselves clearly as we reorient our lives toward the great joy of Pascha, for “God resists the proud, but gives grace to the humble.”

 

 

Holiness Requires Humility and Persistence: Homily for the Seventeenth Sunday After Pentecost & Seventeenth Sunday of Matthew in the Orthodox Church

 

2 Corinthians 6:16-7:1; Matthew 15:21-28

 Unless we are very careful, it is easy to fall prey to the temptation of defining holiness in ways that serve our preconceived notions, which may have very little to do with finding the healing of our souls by sharing more fully in the life of the Savior by grace.  We often see righteousness through the lens of our own sensibilities about worldly divisions and disputes in ways that have more to do with serving our own passions than with serving the Lord.  Today’s Scripture readings challenge us to wake up from such delusions and to see ourselves clearly before His infinite holiness.   

In order to understanding these readings, we must remember that as Gentiles we would be complete strangers to the promises to Abraham apart from the coming of Christ.  It is only by faith in Him, as the One Who fulfills those promises, that we are now heirs to the great spiritual heritage of the Hebrews.  We read today about a Gentile woman from the region of Tyre and Sidon who wanted the Lord to cast a demon out of her daughter.  She was likely of higher social class than were the Jews of the area and there was a history of severe tension between these groups.   That surely colored the scene when this Canaanite woman called on the Jewish Messiah as “Son of David” to deliver her daughter.  At first, He did not answer her at all.  Then the disciples made the situation even more tense by begging Him to send her away.  That is when the Savior said, “I was sent only to the lost sheep of the house of Israel.”  Then she knelt before Him and simply said, “Lord, help me.”  Christ then put her to the test by saying, “It is not fair to take the children’s bread and throw it to the dogs.”  As a pagan, she and her people were thought by the Jews to be as unclean as dogs and spiritually inferior.  The Lord spoke to her in terms that pressed the point of her presumed vast distance from the God of Israel as a Gentile.  The same thing, of course, would have been presumed about us and our ancestors. 

 With those stinging words, He challenged her to state a revolutionary theological truth that hardly anyone else at the time understood.   She responded with these words: “Yes, Lord, yet even the dogs eat the crumbs that fall from their master’s table.”  With that statement, she acknowledged that, if God’s blessings applied only to those of Hebrew heritage, she had no more claim on them than dogs had to the food of their owner. Nonetheless, even they could lick up the crumbs that fell from the table.  This Gentile woman knew better than our Lord’s disciples that the ancient promises to Abraham were ultimately for the salvation of all.  The Lord then praised her great faith and healed her daughter.  He had spoken harshly to her in order to challenge her to see and articulate the shocking truth that His salvation extended even to Gentiles with humble faith in Him.  That was not only for her benefit, but also for His disciples, who needed to see that His salvation extended even to a hated foreigner and includes people like you and me.

 The church in Corinth was composed primarily of Gentiles like this woman.  St. Paul’s correspondence with them is filled with admonitions to stop living like pagans and embrace their identity as God’s temple, the Body of Christ.   He had to address matters including: political divisions within the church; members suing one another; tolerance of incest; men having relations with prostitutes in pagan temples; abuses in the celebration of Communion; arguments over which spiritual gifts were most important; and denial of our hope for bodily resurrection.  The Corinthians were in a complete mess, hardly being a shining example of holiness.  If you ever wondered why there were spirited debates about what to require of Gentiles who became Christians in the first century, the problems in Corinth are your answer.  Even when the apostles decided not to require circumcision and obedience to dietary and other Old Testament laws, they did insist that Gentile converts abandon sexual immorality and any involvement with the worship of idols.

 It is in this very broken context of a compromised Gentile Christian community that St. Paul reminds his readers that they “are the temple of the living God.”  Despite their many failings, he calls them to embrace their identity in fulfillment of Hebrew prophecy: “[A]s God said, ‘I will live in them and move among them, and I will be their God, and they shall be My people. Therefore, come out from them, and be separate from them…and touch nothing unclean; then I will welcome you, and I will be a father to you, and you shall be My sons and daughters…’” Pointing to this foundational point of their identity, St. Paul declares that “Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, and make holiness perfect in the fear of God.”

 Christ did not require the Canaanite woman to convert to Judaism as a condition for delivering her daughter.  We know nothing about this woman’s life, but as a Gentile she may well have participated in rituals and behaviors of the sort that corrupted the Corinthians.  The Lord’s mercy to her was not something that she had earned by following religious laws.  She was able to receive His mercy because of her humility, which enabled her to confess the truth about where she stood before the Lord.  She offered herself fully and without excuse, kneeling in humility before a Jew and pleading for the blessings of the one true God, which was a completely absurd thing to do according to all the common assumptions of that time and place.  That is how her spiritual vision was clarified to the point that she knew the truth about how our Lord’s mercy extends to all with faith in Him, even the despised Gentiles.  She is a very different character from St. Symeon, but like him she recognized that Christ is the salvation “of all peoples, a light to enlighten the Gentiles and the glory of Thy people Israel.” 

 Likewise, the mercy of the Lord is so great that He enabled even the notoriously confused Gentile Christians of Corinth to become “the temple of the living God.”  Their ancestry and imperfection were not the point; what was important is that they had received Christ in faith, putting Him on like a garment in baptism.  Likewise, whatever heritage or culture we claim, whatever struggles and failures we have had, whatever wounds we bear, however our hearts are broken for those we have wronged or for the suffering of our loved ones, we must remember our true identity in Christ and “cleanse ourselves from every defilement of body and spirit, and make holiness perfect in the fear of God.”  Forgetting the past, we must focus on doing what we can today to live as God’s holy temple as we offer ourselves, especially the weak and distorted dimensions of our lives, in humility for Christ’s healing. 

 To do so does not mean feeling sorry for ourselves or becoming paralyzed by hurt pride when we confront how we have fallen short, whether in the past or today.  It does not mean despairing of healing in the future.  It does not mean giving up when we fail to resist any temptation or when we do not seem to be progressing on a schedule that we have set.  It means instead that, as we come to see with a measure of clarity where we stand before the Lord, we refuse to stop calling for His mercy from the depths of our hearts as we undertake the daily struggle to turn away from sin and share more fully in His salvation.  It means that we let nothing keep us from embracing our true identity as God’s temple, as members of Christ’s Body.  In Him, we are no   longer strangers and foreigners but beloved sons and daughters of God called to “make holiness perfect in the fear of God.”  Let us live accordingly.

 

If We Do Not Invest Ourselves In the Life of the Kingdom, We Risk Losing Our Souls: Homily for the Sixteenth Sunday After Pentecost & Sixteenth Sunday of Matthew in the Orthodox Church

 

2 Corinthians 6:1-10; Matthew 25:14-30

          It is easy to overlook how often the Lord used money and possessions to convey a spiritual message.  Perhaps that is because almost everyone struggles with being overly attached to material things, for they can meet our basic physical needs and provide comfort and a sense of security.  Due to our self-centered desires, however, they so easily become false gods as we make them the measure of our lives.  As Christ taught, “Where your treasure is, there will your heart be also….You cannot serve both God and mammon.” (Matt. 6: 21, 24)

Today’s gospel reading uses precisely such imagery.   Three servants received large sums of money, called talents, from their master when he went away on a long journey.   He was a shrewd businessman and expected them to make the most of what he had entrusted to them.  One invested so wisely that his five talents turned into ten.  The one given two talents did the same and earned two more.  They both doubled their money and earned the praise of their master when he returned.  But the third servant, who had only one talent to invest, was not such a good steward.  Out of fear that he might lose what little he had, he simply buried the money in the ground and produced nothing at all. The master scolded him for not even putting the money in the bank and earning interest.  Then he took away his talent and gave it to the first servant. Near the end of the parable, we read that “to everyone who has, more will be given and he will have abundance, but from him who does not have, even what he has will be taken away.”

The Lord used this story about investing money as a way to convey the importance of being a faithful steward of all our blessings.  Life itself and all our abilities and possessions come from the Lord.  Ever since He created us in His image and likeness, He has called us to invest ourselves in ways that enable us to flourish as His sons and daughters as we share more fully in His life. He calls us to an abundant life that bears fruit for the Kingdom, blesses others, and radiates the light of holiness throughout the world.

Before such a high calling, we may feel as inadequate as the servant who buried his one talent in the ground out of fear.  Like him, we do not want to lose what we have, and it is usually less stressful to guard against loss than to take the risk of investing for gain.  So we choose to remain as we have been, perhaps thinking that whatever we do will never amount to much anyway.  Maybe we imagine that only people whose circumstances and experiences are not as broken as our own could ever really invest themselves in the service of the Kingdom in ways that would bear good fruit.  Perhaps we have tried and failed so many times that we have given up. 

If we see ourselves in the cowardly servant who buried his one talent in the ground, we must recognize that what he did led to the very opposite of what he had hope for.  He brought only further weakness and loss upon himself, losing even the one talent and being cast out into the darkness.  A person who is unable to move physically for a long period of time loses muscle mass and strength, knowing only greater weakness and pain.  The same is true of our life in Christ.  Trying to play it safe by being spiritually stagnant never works.  If we are not actively offering our gifts and abilities to the Lord, we will diminish ourselves to the point that we lose what little spiritual strength we had.

What St. Paul wrote to the Corinthians in today’s epistle reading applies to each of us, regardless of whether we have one or ten talents, regardless of whether we think that our present situation is especially conducive to becoming a channel of blessing to anybody.  As St. Paul put it, “Behold, now is the acceptable time; behold, now is the day of salvation.” (2 Cor. 6:2) If we are going to be faithful stewards, we have to begin with our lives as they are now.  To wait until all problems have been resolved and we have time, energy, and resources to spare is to accept an illusion, for our lives will never be without challenges.  Cowardly servants will always find reasons to be afraid and to bury their talents in the ground.  The more that we weaken ourselves by doing that, the harder it will be ever to invest ourselves in ways that bear fruit for the Kingdom.  It is nothing but a lie and a delusion to think otherwise.

St. Paul endured beatings, imprisonment, attempts on his life, shipwreck, and so many other difficulties before he died as a martyr.  He did not wait until life was completely peaceful and calm before serving God and blessing his neighbors.  He describes the life of the apostles “as dying, and behold we live; as punished, and yet not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing everything.” (2 Cor. 6:10)

Though the details are different, our calling is ultimately the same as his.  No matter how sad, sick, frustrated, deprived, or conflicted we may be, the Lord calls us all to invest our lives in the service of His Kingdom.  We will not do that with the prominence of St. Paul, but that is beside the point.  The servant with only one talent was still called to be as faithful with what he had as the one who had ten.  Like it or not, we have the lives in this world that we have and we can change nothing about the past.  What we can do is to refuse to be paralyzed by fear and insecurity as we offer ourselves to become more faithful stewards of God’s blessings. 

We must never diminish the importance of even the seemingly smallest investments of ourselves that we make for the Kingdom.  Everyone can devote a few minutes daily to cultivating the habits of prayer and reading the Scriptures.  By taking even small steps to follow the fasting guidelines of the Church or to endure illness or other difficult trials patiently, we can all embrace self-denial in ways appropriate to our spiritual health and life circumstances.  Everyone has opportunities to refuse to harbor hateful thoughts about their enemies and to pray for them.  Our lives are filled with opportunities to repent as we purify the desires of our hearts and reorient ourselves toward the love of God and neighbor.

We should never refuse to do what we can today to become better stewards of our talents because they seem so small or because we have failed to do so in the past.  As the parable shows, the way to gain greater spiritual strength is to be “faithful over a little,” making the most of what God has entrusted to us.  As St. Paul wrote, “Behold, now is the acceptable time; behold, now is the day of salvation.”  No matter what we think of our gifts and limitations, we all face the same question of whether we are going to offer ourselves as best we can for growth in union with the Lord, becoming like the bread and wine of the Eucharist.  They do not look like much on their own, but when transformed by the Holy Spirit they become the Body and Blood of Christ, our true participation in the Heavenly Banquet.

We do not have to be spiritual superheroes in order be faithful stewards of our talents and play our role in fulfilling God’s purposes for the world.  We simply have to offer in obedience what only we can offer to the Lord—namely, ourselves-- and let Him do the rest.  Then we will receive back infinitely more than what we had offered in the first place.  And our life in this world, no matter how humble, will then produce fruit for the Kingdom even “thirty, sixty, and a hundredfold.” (Mark 4:8) Surely, there is no better investment than that.

 

 

 

 

Offering Ourselves to God and Neighbor like Zacchaeus: Homily for the Fifteenth Sunday of Luke and After-feast of the Presentation of Christ in the Orthodox Church

 

1 Timothy 4:9-15; Luke 19:1-10

Today we continue to celebrate the Presentation of Christ, forty days after His birth, in the Temple in Jerusalem.  The Theotokos and St. Joseph bring the young Savior there in compliance with the Old Testament law, making the offering of a poor family, a pair of turtle doves or two young pigeons.  By the inspiration of the Holy Spirit, the old man St. Simeon proclaims that this Child is the salvation “of all peoples, a light to enlighten the Gentiles and the glory of Thy people Israel.”  The aged prophetess St. Anna also recognizes Him as the fulfillment of God’s promises. 

Even as we celebrate His appearance in the Temple, which is recognized by these great saints, we also remember today a very different type of appearance and recognition in Zacchaeus’ encounter with Christ.  Zacchaeus had not lived at all like these righteous elders, for he was a Jew who had become rich collecting taxes for the Romans from his own people.  He was both a professional traitor and a thief who collected more than was required in order to live in luxury. No one in that time and place would have expected the Messiah to appear to such a man or for Zacchaeus to have responded to Him as he did. 

We really do not know why Zacchaeus wanted to see the Savior as He passed by.  He was a short little fellow who could not see over the crowd, so he climbed a sycamore tree in order to get a better view.  That must have looked very strange:  a hated tax-collector up in a tree so that he could see a passing rabbi.  Even more surprising was the Lord’s response when He saw him: “Zacchaeus, make haste and come down, for today I must stay at your house.”  The One Who was presented and recognized in the Temple as a forty-day-old Infant now enters into the home of a public sinner, where the tax-collector received Him joyfully, as had Sts. Simeon and Anna many years earlier.   

This outrageous scene shocked people, for no Jew with any integrity, and especially not the Messiah, would appear in the home of such a traitor and thief.  He risked identifying Himself with Zacchaeus’s corruption by going into his house and presumably eating with him.  But before the Savior said anything to the critics, the tax collector did something unbelievable.  He actually repented.  He confessed the truth about himself as a criminal exploiter of his neighbors and pledged to give half of his possessions to the poor and to restore four-fold what he had stolen from others.  He committed himself to do more than justice required in making right the wrongs he had committed.   In that astounding moment, this notorious sinner did what was necessary to reorient his life away from greedy self-centeredness and toward selfless generosity to his neighbors.  As a sign of His great mercy, Jesus Christ accepted Zacchaeus’ sincere repentance, proclaiming that salvation has come to this son of Abraham, for He came to seek and to save the lost as the Savior “of all peoples, a light to enlighten the Gentiles and the glory of Thy people Israel.” 

The overwhelming transformative grace of God shines through this memorable story.  We do not know Zacchaeus’s reasons for wanting to see the Lord so much that he climbed up a tree, but he somehow opened himself to receive the healing divine energies of the Lord as he did so. Christ did not have to condemn Zacchaeus, whose spiritual vision had been clarified enough to know that his life was full of darkness.  He instead took the initiative to establish a healing relationship with someone considered a lost cause by all conventional standards. When people complained that He had associated Himself with such a sinner, He did not argue with them, but instead let Zacchaeus use that tense moment to bear witness to his gracious healing by giving half of what he owned to the poor and restoring all that he had stolen four-fold. 

Zacchaeus was so transformed by Christ’s appearance in his life that he became a brilliant epiphany of His salvation. He became a living witness that Christ is truly the salvation “of all peoples, a light to enlighten the Gentiles and the glory of Thy people Israel.”  In the coming weeks as we prepare for Great Lent, we will recall how the Lord’s mercy extended to others who were thought at the time to be cut off from God.  For example, Christ’s mercy reached even the demon-possessed daughter of the Canaanite woman, who—like Simeon—understood that His gracious healing extended also to Gentiles.  Not the proud and self-righteous Pharisee, but the humble publican who knew his sinfulness went back to his house from the Temple justified.  The astonishing mercy of the father in welcoming home the prodigal son shows that the Lord restores even those who have lived such disreputable lives that they end up completely miserable in pig pens.  And in our pre-Communion prayers, we remember also the penitent thief on the cross to whom the Lord promised Paradise in response to his simple plea, “Jesus, remember me when You come into Your Kingdom.” (Lk. 23:42)  

            Even as we continue to celebrate His Presentation in the Temple and recognition by Sts. Simeon and Anna, we must never think that the brilliant light of Christ appears only within buildings set apart for religious services or in the hearts of people who are known to be especially righteous. Indeed, His Presentation reveals that He is the Savior of all, including those thought to be strangers and foreigners from His Kingdom. Of course, that includes us.  As St. Paul wrote to the Gentile Christians of Ephesus, “you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit.” (Eph. 2:19-21)

            The Temple in Jerusalem, which the Lord entered as an Infant, foreshadowed the true Temple of the Kingdom of Heaven.  As we read in the Epistle to the Hebrews, Christ is the true “High Priest, who is seated at the right hand of the throne of the Majesty in the heavens, a Minister of the sanctuary and of the true tabernacle which the Lord erected, and not man.” (Heb. 8: 1-2) “Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption.” (Heb. 9:12) As members of His Body, the Church, we participate already in the life and worship of heaven, especially in the Divine Liturgy.  As St. Paul wrote to the Corinthians, “Do you not know that you are the temple of God and that the Spirit of God dwells in you?...For the temple of God is holy, which temple you are.” (1 Cor. 3:16-17)  

            We cannot truly celebrate this feast without uniting ourselves more fully to our Great High Priest, which means offering every dimension of our lives for greater participation even now in the life of the Kingdom of heaven.  Zacchaeus shows us how to do that, for He responded to Christ’s appearance in His life with extravagant generosity as he gave back far more than he had stolen.  He later ministered with the apostles and ultimately became the bishop of Caesarea in Palestine. He went from making his life a temple to the love of money to a true temple of the Lord.  We must follow Zacchaeus’ example by taking tangible steps in our daily lives to offer ourselves more fully to Christ and to our neighbors, even as we resist the temptation to think that anyone is beyond receiving His salvation.  We must live as the holy Temple we are as members of the Body of Christ, our Great High Priest.  If Zacchaeus can become a saint, then there is hope for us all in Jesus Christ, Who is truly the salvation “of all peoples, a light to enlighten the Gentiles and the glory of Thy people Israel.”