Sunday of All Saints of Antioch & Second Sunday of Matthew in the Orthodox Church

 

 Acts 11:19-30; Matthew 4:18-23

           We celebrate today for the first time in our Archdiocese the Sunday of All Saints of Antioch together with our Patriarchate. It is through their faithful witness that we have been welcomed into the fullness of the Body of Christ in which divisions according to nationality, ethnicity, and culture have no legitimate place or spiritual significance.  The miracle of speaking in diverse languages at Pentecost shows that the transforming power of the Holy Spirit enables all people to fulfill their basic human vocation to become like God in holiness.  The first Gentile church was in Antioch, where “the disciples were first called Christians.”   As His Eminence, Metropolitan SABA recently wrote, the Antiochian Church has always been a multicultural and multilingual church.  Its “freedom from ethnocentrism made it the first Orthodox church in North America to open its doors…to converts to Orthodoxy.”[1]  We are obviously deeply indebted to those through whom we have heard the Lord’s call, “Follow Me.” The ministry of Antioch proclaims this calling not to a select few but as the vocation of all who bear the divine image as unique, irreplaceable icons of God.

 

To gain the spiritual strength to respond to this calling, we must grow in humility and find healing for our souls.  From ancient times, Christians have observed a fast after celebrating the great feast of Pentecost.  After the festive seasons of Pascha, Ascension, and Pentecost, we now focus on the struggle to become fully receptive to the healing power of the Holy Spirit.   The Apostles Fast concludes with the celebration of the feast of Saints Peter and Paul, who are shining examples of what it means to become radiant with the divine glory.  The stories of their personal transformations should inspire us, for both had sinned greatly, with Peter denying the Lord three times and Paul having fiercely persecuted Christians.  Nonetheless, they became foundational pillars of the Church by the power of the Holy Spirit.  They truly were healed.

 

            We might refuse to see how they are examples for us due to a misplaced sense of humility.  It may seem presumptuous to put ourselves anywhere near the place of those who first heard the Savior’s call: “Follow Me, and I will make you fishers of men.”   The point is not that we are somehow to repeat the unique roles of any of the apostles, but that we must learn from their examples how to become fully receptive to the healing mercy of the Lord.  The difficult journeys of all the apostles had nothing to do with glorifying themselves.   Instead, they became living icons of Christ by their humility, for their sins were made clear for all to see.  Sts. Peter and Paul both made the ultimate witness as martyrs, becoming last in this world to the point of shedding their blood for Christ. Contrary to the temptations common to religious people and leaders to this very day, the apostles pursued paths that had nothing to do with exalting themselves above others. As St. Paul wrote, “God has displayed us, the apostles, last, as men condemned to death; for we have been made a spectacle to the world, both to angels and to men… To the present hour we both hunger and thirst, and we are poorly clothed, and beaten, and homeless. And we labor, working with our own hands. Being reviled, we bless; being persecuted, we endure; being defamed, we entreat. We have been made as the filth of the world, the offscouring of all things until now.” (1 Cor: 4: 9-13)

 

As living members of Christ’s Body, the Church, we have received the fullness of truth by the power of the Holy Spirit, poured out richly at Pentecost.  We are filled with the same Spirit personally in Chrismation and nourished by the Savior’s Body and Blood in the Eucharist. He has called and empowered us to live each day of our lives as those who participate by grace in the life of the Holy Trinity.  To confess these truths is to know immediately how unworthy we are of such blessings and how far short we fall of living accordingly.  When we recall the Lord’s teaching that “to whom much is given, much will be required,” we should fall on our faces in repentance because of the great responsibility that is ours. (Lk 12:48) The Savior said, “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven.” (Matt. 7:21) He also said, “If you love me, you will keep my commandments.” (Jn. 14:15) As the Lord told His disciples, “Unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” (Matt. 5: 20) Struggling to obey the Lord each day in humility is the only way to grow in holiness and follow the apostles to the heavenly kingdom.  To identify ourselves as Orthodox Christians without pursuing this demanding path is sheer hypocrisy by which we condemn ourselves.  We will become the opposite of “fishers of men” if we entangle ourselves in the nets of our passions, such as spiritual pride and the false gods of worldly political and ethnic divisions. Instead of attracting others to Christ like a beacon in the darkness, we will repel them by our refusal to follow in the way of the apostles and saints. 

 

The world so obviously lacks peace today, especially in situations where earthly powers blasphemously view themselves as the highest good and become blind to the humanity of those who threaten their desires and illusions.  As His Eminence has written, the refusal of the Antiochian Church to identify itself with a nation arises from the experience of “living under non-Christian rule since the seventh century [which] exposed the Church to various persecutions. Yet, wherever possible, it engaged with its surroundings, rulers, and citizens of different sects, remaining a witness to its faith and spirituality...” To be faithful stewards of the spiritual inheritance that we have received from our Antiochian forebears, we must follow in their way of freedom “from ethnic and nationalistic entanglements” and maintain “a theology untainted by a fusion of religion and nationalism.”[2]  

 

St. Seraphim of Sarov taught, “Acquire the Spirit of peace and a thousand souls around you will be saved.”  The Spirit of peace is, of course, the Holy Spirit, through whom we have become children and heirs of God through Christ, regardless of our ethnic, cultural, or national identity. (Gal. 4:6-7) St. Seraphim also taught that “the true aim of our Christian life consists of the acquisition of the Holy Spirit of God.”  Our vocation is not to serve the false gods of our passions or of the divisions of the world. It is, instead, to become like God in holiness through the healing, transformative presence of the Holy Spirit in our lives.

 

The light yoke of the Apostles Fast gives us an opportunity to do precisely that, as we humble ourselves before the Savior in prayer, fasting, and almsgiving.  That is how we acquire the spiritual strength necessary to overcome the weakness of slavery to our self-centered desires as we answer the calling to become the uniquely beautiful living icons that our Lord created us to be.  Remember that when the disciples first heard Christ say, “Follow Me,” they were doing their daily work as fishermen.  His calling is not esoteric or removed from the mundane realities of life.  We have no lack of opportunities to answer His call today in our families, workplaces, friendships, and neighborhoods, as well as in our parish.  No one else is married to your spouse, is the father or mother of your children, or is the particular friend, worker, or parishioner that you are.  No one else has the vocation to serve Christ in those around you in the unique way that you do. The present circumstances of our lives present limitless opportunities to become fully receptive to the healing presence and peace of Holy Spirit.  None of us lacks anything at all that is necessary to grow in holiness, obey Christ’s calling, and draw others into the life of the Kingdom.  The disciplines of the Apostles Fast will help us gain the spiritual clarity to hear and respond faithfully to that calling, as have all the saints across the centuries.  Let us use these weeks to abandon the nets that would hold us back from doing so.

 

 

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[1] “Antiochian Distinctions,” https://www.antiochian.org/regulararticle/2465.

[2] https://www.antiochian.org/regulararticle/2465

Homily for the Sunday of All Saints in the Orthodox Church

 

Hebrews 11:33-12:2; Matthew 10:32-33, 37-38; 19:27-30

           The word “saint” simply means “holy.”  On this first Sunday after Pentecost, we commemorate all those who are so filled with the Holy Spirit that they shine brightly with holiness.  They bear witness to the meaning of Pentecost, for it is by the power of the Holy Spirit that people fulfill their calling to become like God in holiness as they enter into the eternal communion of love shared by the Persons of the Holy Trinity. When our risen and ascended Lord sent the Holy Spirit upon His followers, He fulfilled the prophecy spoken by Jeremiah: “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people. No longer will they teach their neighbor, or say to one another, ‘Know the Lord,’ because they will all know me, from the least of them to the greatest.” (Jer. 31:33-34) The saints show us that everyone may embrace personally the transformation and healing of the Holy Spirit, for the “living water” of the Spirit flows in and through them as a sign of the salvation of the world. (Jn. 7:38) That is how they have become, as St. Paul wrote, “heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together.” (Rom. 8:16)

We do not know the names of all the saints, but God certainly knows all who have entered into the blessedness of the heavenly kingdom.  As members together with them of the same Body of Christ, we ask for their prayers as we strive to follow their example of faithful witness to the Lord.  The root meaning of the word “martyr” is “witness,” and from the stoning of St. Stephen the Protomartyr to the present day those who have refused to deny Christ even to the point of death have provided powerful testimony to the Savior Who has liberated them from the fear of the grave.  Their shining example inspires us to take up our crosses in following our Lord as we seek first the Kingdom of God in the particular circumstances of our lives.  Christ said, “Everyone who acknowledges Me before men, I also will acknowledge before my Father Who is in heaven; but whoever denies Me before men, I also will deny before My Father Who is in heaven.”  As the varied lives of the saints across the ages demonstrate, there are many ways of showing our faithfulness to Him, even as there are many ways of denying Him. 

 Sainthood and martyrdom are not reserved only for those who refuse to renounce Christ under threat of physical death.  They are the common calling of us all to die to our passions as we became “partakers of the divine nature” by our personal receptivity to the healing divine energies of our Lord.  Like all the saints, we must acquire the strength to say truthfully with Saint Paul, “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me.” (Gal. 2:20) Regardless of whether we are called literally to shed our blood for Christ, we must all pursue the living martyrdom of refusing to allow love for anything or anyone to become a false god that we place before loyalty to our Lord.  When we endure the inevitable tension associated with purifying the desires of our hearts for their true fulfillment in God, we will know what it means to take up our crosses.  We will suffer, not because pain has any intrinsic significance, but because of the struggle required to turn away from deeply ingrained habits of self-indulgence that have marred the beauty of our souls.  Instead of romanticizing about some ideal spiritual path that we imagine would be either easier or more exalted, we should simply accept in humility that we must face the challenges that are before us today for our salvation.  Fantasizing about anything else is simply a distraction from making the particular offering of our lives that is necessary for our healing.  The path to salvation is never an escape from reality, for it requires us to do the hard work of learning to see ourselves more truthfully so that we may find healing for the given diseases of soul that we would prefer to ignore. We must refuse to be distracted by anything from pursuing healing for the spiritual maladies that we actually have.

 Holiness is not a reward for people who have never sinned, even as health is not a reward for people who have never been sick.  The common image of the ideal religious person as a self-righteous legalist who condemns others has nothing at all to do with a spiritually healthy understanding of sainthood.  As St. John wrote in his epistle, “If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” (1 Jn. 1:8-9) True saints are people like King David (who had committed murder and adultery), Peter (the head disciple who had denied His Lord three times), and Mary of Egypt (who had lived a horribly depraved life as a sex addict).  They all found healing through repentance as they pursued the difficult struggle to reorient the desires of their hearts toward God and to live accordingly.  Likewise, Paul, formerly a harsh persecutor of Christians who referred to himself as the chief of sinners, wrote that the Lord showed him mercy “as a pattern to those who are going to believe on Him for everlasting life.”  (1 Tim. 1:16)  

That such broken people became glorious saints is not an exception to the rule, but the norm.  If we want to find healing for our souls, we will not do so by convincing ourselves that we have somehow already fulfilled the Lord’s command to “be perfect, just as your Father in heaven is perfect” (Matt. 5:48) Neither, however, we will we share in the holiness of God by accepting the lie that anything we have said, thought, or done makes it impossible for us to be transformed by the Lord’s healing mercy.  Photini, the Samaritan woman at the well, and Zacchaeus, the corrupt tax-collector, were lost causes according to the conventional religious and moral standards of first-century Palestine, but they received Christ in ways that transformed them into glorious saints.   

 They remind us that everyone who shares in the blessed life of the Savior does so through their participation in His grace, not as a reward for good behavior.  Our reading from Hebrews teaches that the righteous of the Old Testament, “though well attested by their faith, did not receive what was promised, since God had foreseen something better for us, that apart from us they should not be made perfect.”  It is impossible to become like God in holiness apart from sharing in Jesus Christ’s healing and fulfillment of the human person.  He enables both those who may appear to have never done anything wrong and those who may appear never to have done anything right to become His saints, if they will embrace the struggle to entrust themselves so fully to Him that they become living icons of His salvation.   That is the only way that anyone becomes a “partaker of the divine nature” by grace.

 Looking to the example of all those who have entered into the holiness of God, “since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfection of our faith.”  Let us take up the crosses that are obviously before us and acknowledge Him each day of our lives as we bear the inevitable tension of seeking first His Kingdom and loving Him with every ounce of our being and our neighbors as ourselves.  If we do so, we will become living martyrs who bear witness to the active presence of the Holy Spirit, sent by the risen and ascended Lord, for the salvation of the world, as do all the saints. Our calling is not to religious legalism in any form, but to receive the healing of our souls so that we may bear witness to the Lord’s healing and fulfillment of the human person in the divine image and likeness.

 

Homily for the Great Feast of Pentecost in the Orthodox Church

 

Acts 2:1-11; John 7:37-52; 8:12 

Today we celebrate the Great Feast of Pentecost at which the Holy Spirit comes upon on the Apostles as they are gathered together in obedience to the command of the risen Lord.  The same divine breath which first gave us life from the dust of the earth now comes as a mighty, rushing wind.  The divine glory beheld by Moses in the burning bush now rests upon each one personally as flames of fire.   The divided speech of the tower of Babel is now overcome by the miracle of speaking in different languages as a sign that all peoples are invited to share in the life of the Lord.  This great feast manifests the fulfillment of God’s gracious promises for the entire world and every human person in the Body of Christ, the Church born at Pentecost.  Today we celebrate the restoration of our true unity in God through the presence of the Holy Spirit, the Comforter sent by the risen and ascended Savior Who is seated at the right hand of the Father in heavenly glory. 

The sanctifying power of the Holy Spirit empowers the Church as a living icon of the common life of humanity in which our divisions and resentments are healed.  He enables us to become persons in communion united organically as members of the one Body of Christ instead of isolated individuals obsessively choosing sides over against one another due to the fear of death.  The Persons of the Holy Trinity share a common life of love, unity, and holiness; by the power of the Holy Spirit manifested at Pentecost, we participate by grace in Their eternal communion.  Our journey to theosis calls us to nothing less than being united in and with God such that we become radiant with the divine energies in every dimension of our being, like an iron left in the fire of holy glory.

As those who bear the divine image and likeness, we become both more truly human and more like God as we find healing from the passions that divide and separate us, and instead embrace our life together. That is why St. Paul wrote, “the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control.” (Gal. 5:22-23) That is why St. Silouan the Athonite taught, “One can only love one’s enemies through the grace of the Holy Spirit.” And “He who does not love his enemies, does not have God’s grace.”[1]

The Lord said, “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, ‘Out of his belly shall flow rivers of living water.’”  He uses the image of living water to describe what it means to be filled with the Holy Spirit, even as He did with St. Photini, the Samaritan woman at the well.  Our risen and ascended Lord did not send mere theological ideas, moral instructions, or spiritual practices to His followers.  After His Ascension, the Savior sent the Holy Spirit to quench the deep thirst, the primal longing, of all the broken, confused, and alienated people of the world for sharing personally in the eternal life of God, for nothing else can truly satisfy us as those who bear the divine image and likeness.  So much of our pain and misery stems from obsessively seeking fulfillment in created things that can never provide it.  Doing so only enslaves us further to our passions and separates us from one another.

Wind, fire, and water are powerful realities that escape our control. At Pentecost they convey the profound mystery of what it means to be drawn into the divine life in ways that transcend even the best rational definitions:  As living members of the Body of Christ, we may truly know and experience God from the depths of our hearts and in our common life as did the Apostles.

 In order to celebrate this great feast with integrity, we must mindfully open ourselves as fully as possible to the sanctifying presence of the Holy Spirit.   In order to do that, we must live faithfully each day through the spiritual strength that we gain from participating in the sacramental and ascetical life of the Church.  The Holy Spirit came upon Christ’s followers as they were gathered together in obedience to the Lord’s command, and we must never fool ourselves into thinking that the spiritual life is an individualistic endeavor that caters to our preferences, prejudices, or feelings.  Pentecost calls us to get over the pride that divided the tongues of humanity in the first place and to gain the humility to find our true personhood as members together of the Body of Christ, where the distinctive beauty of our souls will shine evermore brightly as we partake of the same living water as did the Apostles.  

Indeed, Pentecost calls us to become so receptive to the presence and power of the Holy Spirit that we overflow with His living water, becoming channels of blessing that enable our neighbors and world to flourish with the peace, joy, and holiness of God’s Kingdom.  As the Savior said, “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, ‘Out of his belly shall flow rivers of living water.’” We must turn away from all that separates us from being filled to overflowing with the life of our Lord in His Body, the Church, if we are to know such blessedness.   We must kneel in prayer and live in humility as we forgive our enemies, share our resources with the poor, and take up the daily struggle to purify our hearts of all that would keep us enslaved to self-centered desire.  We must refuse to define ourselves or our neighbors according to the categories of the fallen world (such as nationality, race, or social standing), for the Holy Spirit has healed such divisions.  To do so is to miss the point of this great feast, for Pentecost is the reverse of the divisions of the Tower of Babel in which language and culture become spiritually irrelevant as we share by grace in the life of God.

At Pentecost, let us turn aside from all that would keep us from true unity in Christ as “a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light…” (1 Pet. 2:9) That is the only way to be illumined by the One Who said, “I am the light of the world; he who follows Me will not walk in darkness, but will have the light of life.” Our calling is nothing less than to overflow with the gracious divine energies poured out abundantly for the salvation of the world on this great Feast of Pentecost and to live accordingly each day of our lives.

  

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[1] See Jean-Claude Larchet, “On the Love of Enemies According to Saint Silouan,” https://www.johnsanidopoulos.com/2020/10/on-love-of-enemies-according-to-saint.html

 

Homily for the Sunday of the After-feast of the Ascension with Commemoration of the Holy Fathers of the First Ecumenical Council

 

Acts 20:16-18, 28-36; John 17:1-13

 

            Forty days after His resurrection, our Lord, God, and Savior Jesus Christ ascended in glory into heaven and sat at the right hand of God the Father.  He did so as One Who is fully divine and fully human, One Person with two natures. He ascended with His glorified, resurrected body, which still bore the wounds of His crucifixion.  Our Lord’s Ascension displays our calling to participate by grace in the eternal life of the Holy Trinity and share in His fulfillment of the human person in God’s image and likeness.   We may experience such blessedness even now by uniting ourselves to Christ even as we live and breathe in the world as we know it.

We also commemorate today the Holy Fathers of the First Ecumenical Council in Nicaea, which met 1,700 years ago in AD 325.  They rejected the teaching of Arius that Jesus Christ was not truly divine, but a kind of lesser god created by the Father.  The Council declared, as we confess to this day in the Nicene Creed, that our Savior is “the Son of God, the only-begotten, begotten of the Father before all worlds. Light of Light, very God of very God, begotten, not made, of one essence with the Father, by Whom all things were made.”  The Fathers of Nicaea saw clearly that the One Who brings us into the eternal life of God must Himself be eternal and divine.  No mere creature could ever enable us to become radiant with the gracious divine energies as participants in heavenly glory.    

Had Christ been simply a great religious teacher, He could not have conquered death or brought us up to heaven through His Ascension. Those who claim to admire the Savior as merely an excellent human being actually reject Him, for they deny the true identity of the God-Man Who unites humanity and divinity in Himself.  Only He could say to the Father, “Glorify Me in Your own presence with the glory which I had with You before the world was made.”  Only He can bring those made of the dust of the Earth into the eternal life of the Holy Trinity.   

            The divine brilliance of Christ’s Ascension is entirely different from the illusion of trying to raise ourselves up according to the standards of a world that remains estranged from the joy of the heavenly Kingdom.  We so easily give in to the temptation to hope in the passing things of this world that can never truly satisfy those called to become like God in holiness.  God created all things good, but no mere creature has the power to heal our souls.  The more that we give our hearts to even the noblest human endeavors as ends in themselves, the more enslaved we become to false hopes that distract us from embracing our true fulfillment in God.   Since we bear God’s image and likeness, to ground our lives in anything other than Him will lead ultimately only to sorrow and bitter disappointment.

            Doing so will make us blind to the glory of our ascended Lord, Who went up to heaven only after dying on the Cross, being buried in a tomb, and enduring the ultimate descent to Hades.  He rose from the dead because He had humbled Himself to the point of accepting rejection, torture, and crucifixion as a blasphemer and a traitor purely out of selfless love and compassion for His broken and suffering children, who had enslaved themselves to the fear of death through sin. 

Christ endured all this as the eternal Son of God Who spoke the universe into existence. The unfathomable humility of the Savior destroys popular assumptions about God and about what it means to find fulfillment as a human person.  He does not ascend by taking vengeance upon His enemies, causing those who opposed Him to suffer, or serving Himself, but by suffering the consequences of their sins, of which He was in no way guilty.  The divine glory of His Ascension shines brilliantly in contrast to the illusions of those who assume God must be just like them in their pride, self-centeredness, and cruelty.   If we dare to identify ourselves with Christ, we must open the eyes of our souls to the light of His heavenly glory and refuse to live as those who keep wandering further into the darkness.  In order to celebrate the Ascension with integrity, we must rise up with Him into the eternal life of the Holy Trinity even as we remain in a world marred by the sorrowful brokenness of the children of Adam and Eve.

By rising into heavenly glory as the God-Man, Christ has shown us what it means to become truly human in the divine image and likeness.   In order to unite ourselves to Him, we must reorient our desires away from the false gods we have welcomed into our hearts and toward the One Who overcame the very worst the corrupt world could do in order make us participants in the eternal day of His heavenly reign.  The contrast between the heights of heaven and the mundane realities of our lives is obviously very great. That is not because we are ordinary people with ordinary problems and temptations.   It is because we have not united ourselves to Christ to the point that every aspect of our life in this world has become a brilliant icon of His salvation.  There is so much in each of us that has refused to ascend in holiness with our Lord.          

Our calling to rise with Christ into heavenly glory is obviously high and we may never claim to have fulfilled it.  God is infinitely holy and the journey to become perfect as our Father in heaven is perfect is truly eternal.  No matter where we are on that path, we must all grapple seriously with what holds us back from embracing the fulfillment of the human person made possible by our Lord’s Ascension.   We must conform our character to Christ’s such that His radiant glory shines through us as we embrace the challenges of finding healing for our souls from the disordered desires that can so easily become the driving forces of our lives.     

In order to ascend with Him in holiness, we must abandon the hypocritical spirituality of those who corrupt Christianity into a way of raising ourselves up in this world over our neighbors.  Nothing will keep us wedded to the spiritual decay of the fallen world more than perverting the way of our ascended Lord into a justification for crucifying our brothers and sisters in our thoughts, words, and deeds. Our Savior calls us to rise up from the corruption of the world, not to fall even deeper into it through delusions of spiritual pride and hypocrisy.    

In order to ascend in holiness with Him, we must reject all the fantasies and obsessions that distract us from true faithfulness in the present circumstances of our lives as we take the small steps toward the Kingdom that we presently have the strength to take. In our families, friendships, and workplaces, and also in our parish, we must humble ourselves by putting the needs of others before our own desires.  We must refuse to allow thoughts that tempt us to self-centeredness or resentment to take root in our hearts, for they will make it impossible to become like Christ in self-emptying love for our neighbors.  The only way to ascend with Christ is to unite ourselves to Him in humility from the depths of our hearts.    

Christ prayed to the Father that His followers “may be one, even as We are one.”  Contrary to popular opinion, it is not possible to pursue the Christian life as an isolated individual on the basis of emotion, beliefs, ideas, morality, politics, or anything else.  The Church is Christ’s Body and we are members of Him together.  He is the Vine and we are the branches.  The Lord ascended with His Body and, by His grace, we will too as we serve Him together in His Body, the Church, by doing what needs to be done for the healing of our souls, the flourishing of our small parish, and the good of our neighbors.  Our unity is not in our opinions or affiliations concerning the projects and agendas of this world.  We must “lay aside all earthly cares” as we lift up our hearts to become “one flesh” with our Savior in the Eucharist.  He has already ascended and brought our humanity into heavenly glory.   Now we must go up together with Him each day of our lives as we come to share more fully in the salvation that only the God-Man could bring.  Even as we live and breathe in this world, let us rise up with Christ in holiness, for that is what it means to become truly human in the image and likeness of God.   

Homily for the Sunday of the Blind Man in the Orthodox Church

 2 Cor. 4:6-15; John 9:1-38

  Christ is Risen!

            On this last Sunday of Pascha, we celebrate that the Risen Lord has brought us from the spiritual darkness of sin and death into the brilliant light of His heavenly Kingdom.  Even as Christ restored sight to the man born blind in today’s gospel reading, He illumines our darkened souls.  That is how the Lord enables us to know and experience Him as “partakers of the divine nature” by grace. 

Before the God-Man’s healing of our corrupt humanity, grave spiritual blindness was the common lot of the children of the first Adam, who were enslaved to the fear of death as the wages of sin. When the Lord spat on the ground to make clay for the man’s eyes in today’s gospel reading, He showed that His healing is an extension of His incarnation in which He has entered fully into our humanity as those made from the dust of the earth.  The blind man regained his sight after washing in the pool of Siloam, which is an image of baptism, which illumines us and restores our spiritual sight.  The man did not really know Who the Lord was when he first encountered Him, thinking that He was merely a prophet.  After the restoration of his sight, the Savior revealed Himself as the Son of God; then the eyes of the man’s soul were illumined to know Christ in His divine glory. “He said, ‘Lord, I believe.’ And he worshiped Him.”

The good news of Christ’s resurrection is even more extraordinary than the unprecedented restoration of sight to the man blind from birth, and it is not simply a religious teaching or a point of history.  Through His victory over the corrupting powers of sin and death, He opens the eyes of our souls, enabling us to know, experience, and be united with Him from the depths of our hearts by grace.   In order truly to confess His resurrection, we must become participants in the eternal life that He has brought to the world. We must become radiant with the light that shines from the empty tomb and illumines even the darkest corners of our lives.   

When Christ was asked whose sin was responsible for the man being born blind, He answered, “It was not that this man sinned, or his parents, but that the works of God might be made manifest in him.”  The Savior rejected the common assumption that such a terrible malady must be a punishment for a particular sin.  We simply do not know why many things happen in this life, but we may always respond to even the worst circumstances in ways that open our hearts more fully to the light of Christ. The Risen Lord has illumined even the tomb itself, making it an entrance into eternal life.  Our participation by grace in the joy of His resurrection is not a reward for morality, legality, or religiosity; it is no more a matter of getting what we, as opposed to others, deserve than was the healing of the blind man.  We stand in need not of justice, but of the infinite healing mercy that enables us to behold the glory of God.  If our spiritual blindness is being healed, then we will become radiant with the light of His mercy, providing a sign of hope to our neighbors in our darkened world.        

  In order to gain the spiritual clarity to do that, we must shut our eyes to all that would keep us stumbling in the darkness of sin and enslaved to the fear of death.  Because the eyes of our souls are not yet fully transparent to the light of the Lord, none of us has perfect spiritual vision.  We do not yet see or know God, our neighbors, or ourselves clearly, but in ways that are deeply distorted by our passions.  That is why we must struggle to become fully receptive to the brilliant divine energies of our Lord through the healing found in the sacramental and ascetical life of the Church.   As those who were born spiritually blind and have been illumined through the washing of baptism and the anointing of chrismation, we must remain vigilant against the persistent temptation to fall back into the comfortable ways of corruption.  There is so much within us that would prefer to hide in the darkness rather than to be illumined in God. The more that we are fully present to the Lord from the depths of our hearts, the more clearly we will know Him and ourselves. That is why we must pray daily, fast and confess regularly, serve our neighbors (especially those we find it hard to love) at every opportunity, and refuse to worship any of the false gods of this world (especially those we find most appealing). 

The blind man did not respond to Christ’s instructions with questions and reservations driven by fear or anxiety about the future course of his life.  He simply obeyed, washed, saw, and then moved forward to encounter challenges he could never have anticipated.  His example reminds us to cultivate the spiritual simplicity of obedience.  If we want healing, we must not allow anything to distract us from attending to our one essential calling of doing what it takes to open the eyes of our souls to the brilliant light of Christ.  Doing so is not simply a one-time experience but requires persisting in the eternal journey of becoming radiant with the divine energies of our Lord as we become more like Him in holiness. None of us can ever say that we have completed this infinite calling.  The Savior has conquered even death itself in order to illumine every dimension of our darkened souls with the light of heavenly glory.  The more receptive we are to His light, the more we will be aware of the darkness that remains with us.  That is not a moment to be discouraged or paralyzed by fear but instead simply to obey Christ in humility as did the man born blind.

As we conclude this season of Pascha, we must mindfully resist the temptation to allow the blindness of a world still enslaved to the fear of death to obscure our spiritual vision.  Those who criticized Christ for daring to heal on the Sabbath were so concerned with trying to use religion to serve their proud desires for position and power that they refused to open their eyes to the Light of the world. We must be on guard against the subtle temptation to identify ourselves with the Savior while welcoming darkness into our souls every bit as much as they did.  We may still mouth words about His resurrection and call ourselves Christians as we wander further into the dark night of entrusting ourselves to the false gods of this world.  If we are making money, possessions, physical appearance, food, drink, sex, the approval of others, or anything else to which we have a passionate attachment the driving purpose of our lives, then we are living as though Christ were still in the grave.  If we condemn any set of our neighbors and hope fundamentally in some arrangement of earthly success that promises to raise us up above the people we love to hate, then we are shutting the eyes of our souls to the brilliant light of the Lord, regardless of how religious or moral we may claim to be.

Our Lord, Who died as the innocent victim of violence at the hands of corrupt religious and political leaders, calls us to become living witnesses of His victory over even Hades and the tomb in the world as we know it today with all its appalling tragedies and bitter disappointments.   Nothing can keep us from doing so other than our own stubborn choice to persist in spiritual blindness.  As we prepare to bid farewell to the season of Pascha this year, let us persist steadfastly in the struggle to enter as fully as possible into the new day of the Savior’s resurrection as we turn away from darkness in all its forms and embrace the Light of the world from the depths of our hearts. Let us redirect the energy that we so commonly invest in gratifying our passions to repudiating the darkness as we open the eyes of our souls as fully as possible to the brilliant light of the Lord.  Let us become radiant with the divine light that shines brightly from the empty tomb, always keeping the joy of Pascha in our hearts. For that is truly the only way to live each day as those who know that their only hope, and the only hope of the world, is in the resurrection of our Lord, God, and Savior, for Christ is Risen!       

Homily for the Sunday of the Samaritan Woman in the Orthodox Church

 

Acts 11:19-30; John 4:5-42

Christ is Risen!

The good news of our Lord’s resurrection challenges our deepest assumptions about life in this world.  If the God-Man has entered fully into death and conquered it, making even the grave an entrance into eternal life, then reality is radically different from what we typically assume.  If death is not an inevitable and complete loss from which we need constant distraction in order to avoid being overcome by despair, then the basis for anxiety and misery driven by fear of the grave has been destroyed.  Life is no longer a zero-sum struggle of this group over against that for the fleeting and scarce resources of power and status.  By leading us back to Paradise through His resurrection, the Savior has destroyed the foundations of the enmity and resentment between people that first appeared when Cain murdered his brother Abel.   

Today we commemorate how our Lord’s salvation extended to someone who was on the wrong side of many such divisions in first-century Palestine:  a Samaritan woman who became the Great Martyr Photini.  In that time and place, she was a very unlikely candidate to become a great evangelist of the Messiah’s salvation.  Most obviously, she was a Samaritan.  The Jews viewed the Samaritans as heretics who had corrupted the faith and heritage of Israel, and they had nothing at all to do with them.  As well, Photini’s conversation with the Savior reveals that she had had five husbands and was then with a man to whom she was not married.  She had known great personal trauma and perhaps went to the well at noon in order to avoid encountering other women in her community who viewed her as an outcast. Moreover, a Jewish man would not strike up a conversation with a woman in public and certainly would not ask a Samaritan woman for a drink of water.  This scene is truly shocking and scandalous according to the sensibilities of the day.   

            How interesting, then, that the Lord’s talk with Photini is His longest conversation in any of the gospels. In it she showed far greater spiritual understanding than had the Pharisee Nicodemus, a man and a law-abiding Jew, in his conversation with Christ in the previous chapter of the gospel according to John.  And unlike most people, Photini had the humility to made no excuses about the brokenness of her life.  When the Lord told her that He knew about her five former husbands and current relationship, she said, “Sir, I perceive that you are a prophet” and then continued the conversation.  She did not become defensive or leave due to hurt pride or embarrassment.  Instead, she confronted hard truths about herself as her eyes were opened to behold the light of Christ. She refused to give in to the temptation to think that because she was a woman, a sinner, and a Samaritan that she could not or should not open her heart to the good news brought by the unusual Jewish man who spoke to her not as a hated foreigner or a bundle of impurity, but as a beloved daughter.   Photini was deeply transformed by this encounter with Christ to the point that she even preached to her fellow Samaritans, which must have taken tremendous courage, for her neighbors surely did not think of her as a spiritual teacher.  Photini found healing for her soul, becoming an evangelist and ultimately a martyr together with her sons and sisters.  

            We cannot tell the story of our Lord’s resurrection without mentioning the uniquely blessed role of the women who were the very first witnesses of the empty tomb.  Mary Magdalene was the first preacher of the resurrection, for she proclaimed the good news to the apostles.  Photini bore witness to her neighbors about this unusual Jewish Messiah so powerfully that many Samaritans believed and the Lord stayed with them for two days. The Church honors both Mary Magdalene and Photini as being “equal to the apostles” in proclaiming the good news.

            As St. Paul taught, “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.”  (Gal. 3:28) He rose in victory over all the corrupting influences of sin, including the domination, strife, and sorrow characteristic of the often-troubled relationship between men and women. In Him, the spiritual status of the sexes is the same; the differences between men and women concern the body, not the soul.  Male or female, the saints are examples for us all of how to share fully in the life of our Savior.  Absolutely nothing in the biological differences between males and females excludes or excuses anyone from the calling to become radiant with the divine energies as a living icon of God, for we all bear His image equally. We must not allow differences in the roles fulfilled by the sexes in any time or place, or in the life of the Church, to obscure that fundamental truth.  Even as that is true of the God-given distinction between male and female, we must be on guard against the temptation to allow divisions of any kind between groups of people to determine whether we treat each person as a living icon of Christ who is called, no less than we are, to enter into the joy of His resurrection.  The differences between races, ethnicities, and other groupings that seem so important in our world of corruption have no spiritual significance at all in our Lord’s Kingdom.

There was no small controversy in the early Church about whether Gentiles could become Christians without first becoming Jews. Today’s reading from Acts describes the establishment of the first Gentile church in Antioch, where the disciples were first called Christians.  Especially as Antiochian Orthodox Christians, we must remember that our faith is not the property or servant of any nation, ethnic group, or ideological faction.  Christ’s Kingdom subverts the categories of our fallen world and calls our social assumptions into question. He died and rose up in order to fulfill His gracious purposes for all He created to become like God in holiness as “partakers of the divine nature” by grace.  There is no ethnic or national test for sharing in His life.  He empowered the Myrrh-Bearing Women to behold and proclaim His resurrection and enabled a Samaritan woman with a broken personal history to become a powerful evangelist and martyr.  He has drawn Gentiles into His Body, the Church, as a sign of His fulfillment of the ancient promises to Abraham for the salvation of all peoples through faith in Him.  His great victory over sin and death destroys the basis of judging the spiritual prospects of anyone according to the conventional standards of this world.  In order to enter into the joy of Christ’s resurrection, we must refuse to think, speak, and act as though we were still held captive to the fear of death, which is at the root of our pathetic inclination to view and treat people, no matter who they are, according to worldly divisions that contradict the good news of our salvation.

            Christ said, “I have not come to call the righteous, but sinners to repentance.” (Luke 5:32) No one other than the Savior would have looked at Photini and seen a future saint who would shine with the light of holiness. Her transformation shows that there truly is hope for us all in the mercy of Christ.  Nothing but our own pride can keep us from humbly opening our souls to the Lord for healing, as she did.  Even as we must entrust ourselves to the Lord’s mercy as “the chief of sinners,” we must not view anyone else as a lost cause before God.  Christ warned the self-righteous religious leaders who rejected Him, “Tax-collectors and prostitutes are entering the Kingdom of God before you.” (Matt. 21:31) Even as we pray for the Lord’s mercy on our sick souls, we must pray for His blessings for our neighbors, especially those we are inclined to despise and condemn.    If our Risen Lord can make a great saint out of the Samaritan woman at the well, there is hope for us all to be set free from the enslaving ravages of sin.  We must place no limits on the saving power of the One Who conquered death itself for our salvation.  If we do so, then we will have failed to appreciate the radically good news of the resurrection, which extends literally to all, calling us to embrace our restoration and fulfillment as human persons in the image and likeness of God who are not blinded by the divisions of our world of corruption.   

St. Photini has shown us what that looks like, and she invites us to follow her into the life of a Kingdom that remains not of this world.  She was an unlikely evangelist in that time and place, but her courageous and steadfast faith did not allow fear of any kind to stop her.  Let us embrace the joy of the resurrection so profoundly that we put aside all worries driven by the fear of death and bear witness to the Lord Who has liberated us from slavery to sin and the grave through His glorious resurrection on the third day, for “Christ is Risen!”    

Homily for the Sunday of the Paralytic in the Orthodox Church

 

Acts 9:32-42; John 5:1-15

Christ is Risen! 

 

            During the season of Pascha, the Church calls our attention to how particular people responded to our Lord, Who rose from the dead as a whole embodied person on the third day. Thomas did not believe until he saw and touched the wounds of the Risen Savior.  Joseph of Arimathea took Christ’s body down from the Cross and, with the help of Nicodemus, buried Him.  The Myrrh-Bearing women became the first witnesses of His resurrection when they went to the tomb very early in the morning to anoint the Lord’s body as a final sign of love.  

 

The gospel reading on this Sunday of the Paralytic is different, for it focuses on the Savior’s healing of a man who had been paralyzed for thirty-eight years.  The man, whose name we do not know, was in the tragic situation of being right by a pool of water where he could be healed, but due to his paralysis he was unable to enter it before someone else received the miracle.  At first glance, we may wonder what these events, which happened before the Lord’s Passion, have to do with celebrating Pascha. Those who view the Cross in legalistic terms about satisfying justice or paying a debt will be especially confused about why we are commemorating today the healing of the paralyzed man. But when we focus on how our Risen Lord heals and delivers us from the corruption, weakness, and despair of slavery to the fear of death, which is the wages of sin, we will see the connection clearly. Before His resurrection, we lacked the strength to embrace our restoration as beautiful living icons of God’s holiness and certainly could not overcome the ultimate paralysis of the grave.  During Pascha, we enter into the joyful blessedness of the One Who makes us participants in His victory over death and liberates us from the paralysis of sin in all its degrading forms.     

 

The paralyzed man was near the Temple in Jerusalem, right by the pool that provided water for washing lambs before they were slaughtered. The scene occurs at the Jewish feast of Pentecost, which commemorated Moses receiving the Law, which had been given by angels. The Old Testament Law and the sacrificial worship of the Temple foreshadowed the coming of Christ, but they could not provide healing from the ravages of sin, including bondage to the grave.   The Savior fulfilled both as the Lamb of God Who takes away the sins of the world.  Our Great High Priest offered Himself on the Cross as He entered fully into death itself, from which He liberated us by His resurrection to become “partakers of the divine nature” by grace.  He did so in order to restore and fulfill us in God’s image and likeness as He set us free from the paralysis of sin and death in all their manifestations.  We were powerless before them and in need of the merciful care of the Great Physician.    

 

The plight of the paralyzed man shows us the common condition of fallen humanity.  None of us took the initiative in bringing salvation to the world and this fellow did not ask Christ to help him or even know His name.  The Lord graciously reached out to him, nonetheless, asking the seemingly obvious question, “Do you want to be healed?”  The Savior’s words should challenge each of us because we often become so comfortable with our weaknesses, desires, and habits that we do not think that we need healing.  If we do not even want to be healed, we will never open ourselves to receive the Lord’s gracious therapy.   We so easily accept the lie that being “true to ourselves” means claiming an identity shaped by our passions.  To do so, however, is to deny the truth of our Lord’s resurrection, for He has destroyed the enslaving power of sin and death, making us participants in His healing, restoration, and fulfillment of the human person.  As “the resurrection and the life,” He is the New Adam.  We can only become our true selves in Him.  Instead of embracing personally His great liberation, we too often make the tragic choice of living as though He were still in the tomb and we had no higher calling than to indulge our distorted desires as those still enslaved to the fear of death.

 

Apart from uniting ourselves to Christ, we all lack the ability to find healing for our souls every bit as much as the paralyzed man who found himself in the tragic position of never being able to move himself into the nearby pool of water.  In order to accept the Lord’s merciful healing and strength, we must confess the painful truth about ourselves as we take intentional, albeit faltering and imperfect, steps to obey His command: “Rise, take up your pallet, and walk.”  No matter how great the struggle, how weak we feel, or how scared we are of an uncertain future, we must persistently rise up in obedience as best we can in order to participate personally in His victory over the paralysis of sin and death.

 

Embracing His healing will never be as easy in the moment as resting content with whatever forms of corruption we have allowed to dominate our hearts and become second nature.  After a lifetime of not moving, the paralyzed man could not have found it easy to obey Christ’s command to stand, pick up his bed, and walk.  He had learned how to survive for decades as an invalid, but the Savior called him to a very different life, the challenges of which he could not have known or predicted.  He must have been at least a bit afraid about what would lie ahead. We can become paralyzed with fear when we come to see our spiritual infirmities, and the grip that they have upon us, more clearly.  It may then seem unimaginable that we could ever truly find healing and be set free from their grasp.   

 

When we are tempted to such fearful despair, we must remember that the man in today’s gospel reading would never have been able to walk had he insisted on remaining as he had been for thirty-eight years out fear, habit, or any other motivation. Lying still for a long time inevitably makes us weak and unable to move.  The same will remain true of us spiritually if we do not undertake the struggle to receive the healing of the Lord by serving Him as faithfully as we presently have the strength to do. The more accustomed we become to any sin, and especially the more we accept the lie that embracing that sin is somehow part of becoming our true selves, the weaker we will become before it.  The longer we insist on remaining enslaved to our passions, the less inclination we will have to offer the deepest desires of our hearts for purification through the Savior Who died and rose again.  As the God-Man, Christ Himself is the healing, restoration, and fulfillment of every dimension of the human person. Entrusting ourselves to Him requires that we refuse to remain paralyzed before our sins and instead take the tiny steps that we can today to open ourselves to the divine strength that has overcome even death itself.

 

Instead of obsessing about fear of the unknown, bemoaning our weakness, or attempting to justify ourselves, we must mindfully entrust ourselves to the mercy of the One Who heals and strengthens us in ways we do not fully know whenever we take up the struggle to reorient our lives to Him, even in very small ways.  We must also take to heart the Lord’s words to the man after his healing: “See, you are well! Sin no more, that nothing worse befalls you.” He calls us not simply to stop doing this or that, but to enter into the holy joy of Pascha as a truly eternal journey, sharing ever more fully in His healing mercy as we become more like Him in holiness.  The only way to do that is to rise, take up our beds, and walk each day of our lives in obedience as best we can.   That is the only way to participate personally in the liberation from the paralysis of sin and death that He has brought to world.  He calls and enables us to become nothing less than truly human as beautiful living icons of God’s holiness.  That is what we must do in order to celebrate this glorious season of Pascha with integrity, for “Christ is risen!”

 

 

 

 

Homily for the Sunday of the Myrrh-Bearing Women, Pious Joseph of Arimathaea & Righteous Nicodemus in the Orthodox Church

 

Acts 6:1-7; Mark 15: 43-16:8

           Christ is Risen! Indeed, He is Risen!

             As we continue to celebrate our Lord’s glorious resurrection on the third day and victory over Hades and the tomb, we should admit that all too often we live as though death still reigned. We do so especially when we somehow convince ourselves that fear, anger, and resentment of those we perceive as our enemies are somehow Christian virtues.  Had Christ not risen and death still reigned, it would be inevitable that we would distract ourselves from despair over the meaninglessness of our existence by inflaming our passions against our neighbors.  We would then always be on the prowl to prove our superiority against this or that person or group as a diversion from facing our own weakness as those with no higher calling than to return to the dust of the earth.  That is nothing but the misery of living in slavery to the fear of death and it has no place at all in the Christian life.  As in every generation, there is tragically no lack of such depravity in today’s world.  If we are truly entering into the joy of Pascha, however, our lives and character will become completely different as we radiate the divine mercy that shines brightly even from the grave. As we chant in Orthros for Pascha, “It is the day of Resurrection; let us be radiant for the festival, and let us embrace one another. Let us say, O brethren, even to those that hate us: Let us forgive all things on the Resurrection.”  

 

Today we commemorate people who refused to live as individuals dominated by the passions of fear, hatred, or revenge in the midst of terrible sorrow, but who instead became persons united to Christ in a communion of love and selfless service. With broken hearts and in deep shock and grief, the Theotokos, Mary Magdalen, two other Mary’s, Johanna, Salome, Martha, Susanna, and others whose names we do not know went early in the morning to the Lord’s tomb in order to anoint Him for burial.  They had seen Him die a horrific public death and expected to find His disfigured body lying in the grave.  By somehow acquiring the strength not to become paralyzed by fear, anger, or grief, they did what they could to perform one last act of selfless loving service for the Savior.  That is how the Myrrh-Bearing Women became the first witnesses of the empty tomb as they received the good news of His resurrection from the angel. 

 

            We also remember today Joseph of Arimathea, who bravely asked Pilate for the dead body of the Lord and took Him down from the Cross with his own hands.  Imagine how difficult that must have been for him.  Nicodemus, the Pharisee who had previously not understood Christ at all, helped Joseph bury Him.  These were both prominent Jewish men who risked a great deal by associating themselves with One Who had been rejected by their own religious leaders as a blasphemer and crucified by the Romans as a traitor. Like the women, they refused to allow inflamed passions of any kind to prevent them from showing self-emptying love for the Savior in the only ways still available to them.   

 

In contrast, the disciples acted more like cowards in this moment of crisis.  Peter, the head disciple, had denied Christ three times.  John was the only one of the twelve to stand at the foot the Cross, for the others had run away in fear.  They were more focused on saving their own skins than on faithfully serving their Lord. The Myrrh-Bearing Women, along with Sts. Joseph and Nicodemus, certainly knew bitter grief and disappointment every bit as much as the disciples.  They all saw the Lord’s crucifixion as a complete disaster and their hopes for Him, and for whatever they had hoped to gain through Him, were completely destroyed.  Nonetheless, how they acted during this terrible tragedy revealed that they had already become persons united to Christ in self-emptying love. They transcended the anxieties and fears of individuals concerned only with preserving their lives and status in this world in order to do the difficult and dangerous tasks necessary to give their departed Lord and friend a decent burial, which was the only way left for them to love and serve Him.  That is how they accepted the grave risks of being identified even further with One Who had just been condemned as a blasphemer by corrupt religious leaders  and crucified as a traitor by the ruthless Roman Empire.    

 

What they did was not the result of calculation about what was in it for them or how to seek vengeance against those who had killed their Lord.  Had they not, even before His resurrection, already begun to unite themselves to Christ in selfless devotion, the women would not have had the spiritual strength to be in the position to see the Lord’s empty tomb and to hear from the angel the good news of His resurrection.  That news was shocking to the point of absurdity, as shown by their reaction, for “they went out quickly and fled from the tomb; for trembling and astonishment had come upon them; and they said nothing to anyone, for they were afraid.”  To see and hear what they did was not to receive confirmation that they had somehow been right all along, for they had no expectation of His resurrection and went to the tomb in order to anoint a dead body.  To see and hear what they did was not a result of using religion to build themselves up over their neighbors or to achieve any earthly goal.  Their eyes were opened to behold the joy of the resurrection because they were so closely united to Christ in love that they had overcome the fear of death that so easily turns people away from following a Lord Who calls His disciples to take up their crosses, love their enemies, turn the other cheek, and go the extra mile. To see and hear what they did was to encounter God from the depths of their souls in a way that called their deepest assumptions about life, death, and themselves into question.  Even when all seemed lost and there was literally nothing left to do but anoint His dead body, the Myrrh-Bearing Women acted not as insecure individuals driven by passions of any kind but as persons radiant with Christ’s selfless love, for that is who they had become.     

 

The devotion of the Myrrh-Bearers, Joseph, and Nicodemus shows us what true faith looks like, and it has nothing to do with trying to use religion or morality to serve our agendas in a pathetic attempt to distract ourselves from slavery to the fear of death. Instead, their example calls us to unite ourselves to Christ in self-emptying love so that we may acquire the spiritual strength to embrace the good news of His resurrection from the depths of our souls.  That is the only way to enter into the joy of Pascha as persons who find their life in Him together as members of His Body, the Church, with all of the struggles and difficulties that doing so entails.  Today’s reading from Acts describes how the Church flourished when the first deacons, or servants, took on the task of meeting the practical needs of distributing food to widows in a context of ethnic division.    

        By offering our time and energy to attend to the mundane matters necessary for the wellbeing of the Church, which includes the flourishing of all her members, we grow in love for Christ in His Body as we serve one another, even as He has served us.  We grow out of our illusions of self-sufficiency and self-importance when we embrace the calling to serve even in the unremarkable ways that are necessary for the wellbeing of our small parish.  No opportunity for serving our Lord and the members of His Body is beneath any of us. By embracing the most humble forms of service we become more like the Savior who came not to be served, but to serve. As the Lord taught, “he who is greatest among you shall be your servant.  And whoever exalts himself will be humbled, and he who humbles himself will be exalted.”  (Matt. 23:11)    

 

 Like the Myrrh-Bearing Women and Sts. Joseph and Nicodemus, we will not enter into the joy of the Lord’s resurrection by carefully calculating what is in it for us when we do this or that for the Body of the Savior.  Instead, we must simply do what needs to be done out of selfless love, no matter how hard we find that to be.   That is how those blessed and righteous women put themselves in the uniquely glorious position to hear the unbelievably good news of the angel.  And that is how, by the grace of the One Who conquered death through His glorious resurrection on the third day, we too may embrace and become radiant with the wonderful news of this season, which destroys the fear of the grave that is at the root of so much of our insecurity, anger, and resentment, for “Christ is Risen!”