Author: Fr. Matthew

Homily on St. Luke 3:15-17

Posted on by Fr. Matthew

St. Luke 3:15-17, 21-22; Isaiah 43:1-7; Psalm 29; Acts 8:14-17

Barekmor,

In the name of the Father, of the Son, and of the Holy Spirit,

Baptism of Jesus

Today we begin our journey through the ministry of Jesus, with His baptism.  In the passage we see that the people were wondering whether John the Baptist might be the Messiah.  This is quite a commendation of his ministry – being mistaken for the Messiah.  St. Gregory the Great, tells us that it is because of his humility that he was mistaken for the Messiah.  For it is through humility that he was full of the grace of the Spirit, and it is because of his humility that he couldn’t claim such a title for himself.

Two Facets of Jesus’ Baptism

The Holy Spirit

Our Lord and Saviour Jesus Christ, was coming in the same manner as John i.e. he was going to come to baptise.  However, his baptism would be much different, for he would baptise with the Holy Spirit and with fire.  Jesus was able to baptise with the Holy Spirit because it is part of his substance.  He as God and part of the Trinity is able to impart the Holy Spirit, while John the Baptist was merely man and could only baptise with water.

Fire

He was also to baptise with fire.  “Why fire?”, St. Cyril of Jerusalem asks, “Because the descent of the Holy Spirit was in fiery tongues.  Concerning this the Lord says with joy, ‘I have come to cast fire upon the earth, and how I wish it would be kindled!’”1  Jesus was awaiting the resurrection when the Holy Spirit could be conferred upon all men.  He desired to give us this special gift.

We are Baptised by God

Our baptism, which is conducted through the instrumentation of men, is actually performed by God.  In other words, we are baptised by God and not men.  This pattern of God baptising we see here begun in Jesus’ baptism.  While John baptised Jesus, the Father declared Jesus His Son and the Holy Spirit descended upon Him.

“For this reason,” St. Chrysostom tells us, “when the priest is baptising he doesn’t say, ‘I baptise so-and-so,’ but ‘So-and-so is baptised by the name of the Father and of the Son and of the Holy Spirit.’ In this way he shows that is not he who baptises but those whose names have been invoked, the Father, the Son and the Holy Spirit”2

Fire Both Good and Bad

Jesus will burn the chaff with unquenchable fire.  We see here that fire is both a good thing and a bad thing.  To the righteous the fire cleanses and is a blessing, but to the wicked it is judgement.  St. Ambrose tells us,

“So he confers very many fruits on us, hated by chaff and no friend of worthless merits.  And therefore, a fire that is not harmful by its nature will burn before him.  For he who burns up the evils of wickedness adds to the radiance of goodness.”3

Fire, therefore, serves as a warning to us.  If we are pursuing the Lord, then it is our friend that cleanses and empowers us.  However, if we are choosing the way of evil and destruction, it will be our punishment.

Pattern For Us

Jesus’ baptism was the pattern for us.  As it is our second birth in baptism, so it was Christs and a more excellent birth than His first as Maximus of Turin explains,

The one brought forth Christ in silence and without a witness.  The other baptised the Lord gloriously with a profession of divinity.  From the one, Joseph, thought to be the father absents himself.  At the other, God the Father, not believed in, manifests himself.  In the one the mother labours under suspicion because in her condition she lacked a father.  In the other she is honoured, because God attests to his Son.4

Virgin Mary Honoured

This final point, about the Virgin Mary, I wonder how often we consider.  She was honoured in the baptism of Christ.  I think that I probably never really considered this point because of my uneasiness about the Virgin Mary (which Father Pat warned us against a few weeks ago) and my individualism.  It is the baptism of Jesus, therefore, no one else is really involved.

However, his recognition honours his greater family unit.  Is it any wonder then that Elisabeth declared, “Most blessed are you among women, and blessed is the fruit of your womb.”  If Elisabeth who was only part of the first covenant gives such honour to the family of our Saviour, how much more should we?

The Holy Spirit and the Forgiveness of Sins

The heavens were opened at the time of Jesus’ baptism along with the plan for the forgiveness of sins.  This is when the Holy Spirit came down for the forgiveness of sins.  The Holy Spirit would not be given to all men until after Jesus had ascended on high and gave the Holy Spirit to the apostles, but this was the beginning.  Forgiveness and salvation is imminent and the process of it being available for all men is just about here.

He Came as a Dove

The Holy Spirit descends like a dove.  St. Ambrose asks the question,

Why like a dove? For the grace of washing sins requires simplicity, so that we may be innocent like doves.  The grace of the washing requires peace, as in an earlier image the dove brought to the ark that alone was inviolable [not profaned] by the flood.  He of whom the dove was the image, who now deigned to descend in the form of a dove, taught men that in the branch, in that ark, was the image of peace and of the church.5

He came as a dove that we might know without a shadow of a doubt that he was bringing peace and salvation as the Ark branch did to Noah and his family.  It is in the ark i.e. in the church we can have rest and safety.

The Work of the Holy Spirit

Let us now turn our attention to the prophecy of Isaiah to learn more about the work of the Holy Spirit.  Historically this passage is speaking of return of the exiles from Babylon.  Figuratively, it tells us so much more.

Enables us to Preach

One of the Fathers tells us that we are Jacob and Israel because God has formed us in our souls after His image and have been bought back by His blood.  We are, therefore, to go and preach the gospel with the assurance that God will be with us always no matter what the opposition.

Makes Us God’s Own

This Father also states of the phrase, “You are mine.”,

For we are said to have been Christ’s, even before the separation from God that occurred when we as sinners went out from the garden, though by nature we were always God’s.  But he has made us once more to be his own through the Holy Spirit making us strong through every trial.6

Through baptism, through receiving the Holy Spirit, we are restored to where God has intended us to be.  He has made us strong, so that now we can face every trial.  He does not give us salvation without the ability to live it out, and he gives us everything that we need for life and godliness.

A Good Passage with Jesus

St. Ambrose tells us that if we make a good passage i.e. if we are living  a godly life, pursuing virtue loving the Lord then we can pass through fire and flood and any obstacle because Jesus is walking with us.  However, if we keep fire closed up in our body i.e. lust, immoderate desire, worldly affections etc. it will burn through the very covering of our soul.  We are safe when we pursue God.

God works such deliverance because He loves his people, because He loves us.  He did this in the restoration of Israel from Babylon and he does it in our lives.  As Theodoret of Cyr tells us, “it is with truth and precision that the text clearly indicates the people that the holy apostles have called from the entire world and who have obtained salvation.7”  God saved the nation of Israel in history and he saves His church.

The Church Foretold

One of the Fathers sees the building up of the church in the words, “I will bring back your offspring”.  He says, “I shall raise up your offspring to be my children through their being reborn in the church, and all those called by name Christians are welcomed.8”  The offspring, the church is now greater than the ethnic people of Israel.  It is everyone in the world who puts their trust in the Lord.  These will be called by the name of the Lord.  This is the name Christian as Eusebius of Caesarea tells us,

If it is necessary for to be marked by name, then I’ll make it clear to them all that they are all they are now “those who have been called by my name.”  From where else did the name of Christians come from than from the name of Christ?  For it was he who foretold such a thing through the prophet.9

We are literally called after the Name of our Saviour.  What a fulfillment!

Give the Lord Glory

In the beginning of the Psalm, we are exhorted to ascribe to the Lord or give to the Lord glory.  Practically speaking how do we do this?  The Fathers related this back to St. Matthew 5:16 i.e. allowing our deeds and also our words to glorify God.  Theodoret of Cyr takes it a step further and relates it to the great commission,

Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, until the end of the age.

We have been given the Holy Spirit, we have been restored and we are now equipped to bring the news of salvation to the world.  It is in this way that we bring glory to God.  Not in our deeds alone, but through the praises of those who receive salvation through our obedience to God.

Two Fulfillments

Jesus’ Baptism

The Fathers understand two fulfillments from the phrase, “The voice of the Lord is over the waters;”.  First and foremost they recognised this was speaking of Jesus’ baptism as we have looked at this morning.  The Father spoke over the waters of Jesus’ baptism.

The Saints

Secondly, they saw the waters as figuratively speaking of the saints i.e. of us.  Citing St. John’s record of Jesus words that rivers of living water would flow out of anyone who believes on Christ.  The Holy Spirit is within them and the Lord is on them.

“The voice of the Lord is power” this is referring to the power imparted to the apostles.  As we read earlier and will take a closer look in a few minutes.  The apostles were needed to impart the gift of the Holy Spirit to the new believers in Samaria.  The deacon Philip was unable to do so.

St. Jerome sees the desert of Kadesh as a picture of the Church.  For generations the Church was bare and empty awaiting the resurrection and the proclamation of the gospel.

Philip’s Preaching

We have seen in theory and admonition that those who receive the Holy Spirit are to go out and proclaim the good news of Christ.  We now have a case study of this being done.  Philip the deacon went and proclaimed the gospel to those in Samaria who accepted the word and were baptised.

However, there was a problem Philip was unable to impart the Holy Spirit to them.  He had the Holy Spirit, but he could not give it to them, only the apostles could do so.  Today, this has been passed on to the Bishops.  We see from this that the baptism that Philip gave was good since the apostles did not rebaptise the converts but only imparted the Holy Spirit.  They had obtained lawful baptism and Peter and John supplied only what they lacked.

For us today, let us remember to give honour to the Blessed Virgin Mary as she was honoured through our Lord’s baptism.  We have received the Holy Spirit, we are, therefore, to pursue the Christian virtues, and endeavour to follow Christ in all our actions.  In this way, God will preserve us from all trouble and bring us safely to heaven.  Let us proclaim the Gospel of Christ both near and far and give glory to God through all our words and actions.

~ Dn. Fr. Matthew

1 Thomas C. Oden and Arthur A. Just Jr., Ancient Christian Commentary on Scripture New Testament III (Downers Grove, IL: InterVarsity Press, 2003), 64

2 ibid.

3 ibid.

4 Thomas C. Oden and Arthur A. Just Jr., Ancient Christian Commentary on Scripture New Testament III (Downers Grove, IL: InterVarsity Press, 2003), 66

5 Thomas C. Oden and Arthur A. Just Jr., Ancient Christian Commentary on Scripture New Testament III (Downers Grove, IL: InterVarsity Press, 2003), 67

6 Thomas C. Oden and Mark W. Elliot, Ancient Christian Commentary on Scripture Old Testament XI (Downers Grove, IL: InterVarsity Press, 2007), 46

7 Thomas C. Oden and Mark W. Elliot, Ancient Christian Commentary on Scripture Old Testament XI (Downers Grove, IL: InterVarsity Press, 2007), 48

8 Ibid.

9 Ibid.

Angelico, fra, ca. 1400-1455. Baptism of Christ, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN.http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=49585 [retrieved April 16, 2019]. Original source: www.yorckproject.de.

Homily on St. Luke 2:41-52

Posted on by Fr. Matthew

St. Luke 2:41-52; I Samuel 2:18-20; Psalm 148; Colossians 3:12-17

Barkemor,

In the name of the Father, the Son, and the Holy Spirit,

Today, we take a look at the childhood of our Saviour, on this Sunday of Christmas.  We are in the period of time known as the twelve days of Christmas.  It begins with the Nativity of our Lord and concludes with the celebration of the Epiphany or the coming of the wise men.  The incident in his childhood that we are looking at in this third year, is his visit to the temple at the age of twelve.

The Lawgiver Keeps the Law

Jesus the Son of God, the one who gave the law, goes to the temple for a festival i.e. Passover.  Let us think about this for a moment.  The one who gave the law, follows the law.  He was under no obligation to do so, but the Venerable Bede tells us this was to show us his human humility,  he continues,

He himself kept the law which he gave in order to show us, who are human beings pure and simple, that what God orders is to be observed in everything.  Let us follow the path of His human life.1

Jesus, went to the temple for our sakes, to teach us by example to be obedient.  In this trip to the temple, I am also reminded of the prophecy of Malachi. This was the 1st Testament reading on the Second week of Advent.  “and the Lord, whom ye seek, shall suddenly come to his temple”.  Jesus, whom Israel was seeking, came to His temple and astounded the teachers and those listening to Him.  His Advent was predicted but came suddenly.

Pictures of His Later Life and Ministry

In this story of Jesus in the temple, St. Ambrose finds a picture of both the number of evangelists that would be initially sent out (He was twelve and there were twelve apostles.)  He also sees a picture of the resurrection.  He says,

Nor is it idly [said] that, forgetful of his parents according to the flesh, he who according to the flesh assuredly was filled with the wisdom and grace of God is found after three days in the temple.  It is a sign that he who was believed dead for our faith would rise again after three days from his triumphal passion and appear on his heavenly throne with divine honour.2

Triumph and Resurrection

As we saw on Christmas, that His incarnation is closely related to His triumph of resurrection, here we see pictures in His early life of the same thing.  The Gospels are written in such a way that they are always pointing us to the triumph of the resurrection.  In the beginning of St. Luke 3, in the description of the rulers, we see a picture of the fact that in Christ both Jew and Gentile are going to be joined in one salvation.  I encourage you, that as you read the gospels look for pictures of His triumph.

Jesus Always Christ

In this passage we see both natures of Jesus, as one of the Fathers points out that it was not at Baptism that Jesus was made Christ, as some have taught, but it was from His birth that He was both God and man.  Here we see Him acknowledging both the Temple and His Father.

We see His divine nature in that He says, “I must be about my Father’s business”.  A statement that we might quickly gloss over, but the Venerable Bede tells us, “this is a declaration of his power and glory which are co-eternal with God the Father’s”3.  However, He chose to live in His humanity.  He subjected Himself to His parents.  The Apostolic Constitutions tell us “He who had commanded to honour our parents, was Himself subject to them.”4

Chooses to be Subject

Again, He keeps the law because what God orders is to be observed in everything, and also as an example of humility.  He, the Creator of the Universe, co-equal with the Father, chooses to be subject to His parents.  I don’t think that we can fully grasp the implications of all that He did.  St. Paul, in his epistle to the Philippians, puts it this way,

Who, being in the form of God, thought it not robbery to be equal with God:

But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:

And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

In His human nature, He is a little a lower than the angels and says the Father is greater than Him.  However, in the divine nature He and the Father are one.  It will do us good to spend some time today to contemplate and meditate on this mystery.

Parallels with Samuel

We see, in the Old Testament reading, the childhood of the prophet Samuel.  A statement that parallels the one about Jesus in our Gospel reading is made about Samuel.  “Samuel was growing in stature and in worth in the estimation of the Lord and the people”.  Both of them had their birth foretold, (Samuel’s birth was promised by the priest Eli.)  and both had a ministry to Israel.  The hand of God was evident upon them from their childhood.

The Work of Angels is to Praise

As we turn our attention to the Psalm reading, let us listen to the words of St. Chrysostom,

However, what God actually is, not only have the prophets not seen, but not even the angels or archangels.  If you ask them, you will not hear them reply anything about his substance but only singing, “Glory to God in the highest and peace on earth among people of good will.” …If you inquire of the higher powers, you will discover nothing else than that their one work is to praise God, for, “Praise him, all his powers,” the psalmist said.5

Praise With Our Whole Selves

We look again at the mystery of God’s nature.  The proper response to contemplating his nature is praise.  It is not for us to intellectually figure out for even the angels don’t know.  St. Augustin tells us that this praise should be “with your whole selves: that is, let not your tongue and voice alone praise God, but your conscience also, your life, and your deeds.”6

How do we praise with our whole selves?  I am reminded of Jesus’ words in the Gospel of St. Matthew, “Just so, your light must shine before others, that they may see your good deeds and glorify your heavenly Father.”  It is through everything that we do.  As we go through our daily activities, let us keep in mind that we are doing them as an act of praise to the Lord.  Every activity that we do can be part of the sacramental life.  If you’d like to learn a little more about how to put it into practice.  I would recommend reading Liturgy of the Ordinary7 as it explains this well.

Lift Up Our Hearts

In heaven praise is continually happening, just as the psalmist exhorts.  St. Augustin also testifies of this, “there the blessed ever praise God; but we are still below: yet, when we think how God is praised there, let us have our heart there, and let us hear to no purpose, ‘Lift up your hearts.’ …We do it now in hope: hereafter we shall in reality, when we have come thither.”8

St. Augustin, of course, is referring to the part in the Liturgy, where in our Believers Eastern Church Liturgy, the Priest says, “Let our minds and hearts be above, where our Lord Jesus Christ is seated at the right hand of God the Father.”  This instruction to lift our hearts goes all the way back to St. James’ Liturgy, and according to a note on that liturgy it is part of all liturgies.9

May the Heavens Praise the Lord

The Psalmist calls upon even the heavens and the waters above them to praise the Lord.  St. Basil the Great points out that this does not mean that we regard these physical things with having an intellectual nature or life.10  St. Augustin explains further speaking of the sea monsters praising,

“Think we that the dragons form choirs, and praise God?  Far from it.  But do ye, when ye consider the dragons, regard the maker of the dragon, the Creator of the dragon: they when ye admire the dragons, and say, ‘Great is the Lord who made these,’ then the dragons praise God by your voices.11

It is in our voices, because of our wonder at our creator that these physical things praise the Lord.  They do not have a voice as we would think. However they do have a voice because they are a testament to everyone that God has created them.

A Life of Praise

We have seen that Christ has clothed himself with humility, emptied himself, became a man, and subjected him to God’s law and human authority.  We have noted that our response is to be praise and indeed the whole creation’s response is praise.  This praise is not to be in word only but also in our life, deeds, and conscience.  We now turn our attention to the epistle to how to live this life of praise.

Put on Virtue

Christ put on humility and so also are we commanded by St. Paul to put on humility among these other virtues.  Virtue is compared to clothing or an ornament.  Since it is something that is put on, we understand that there is a certain easiness to it.  We must not, however, make the mistake of trying to develop all of these virtues simultaneously, but work on one at a time until we master it.  Our Christian life is a journey not a destination.

Imitate Christ Through Forgiveness

St. Chrysostom focuses some attention on the virtue of forgiveness.  We are to forgive because it is part of our imitation of Christ.  For not only can we abstractly see that Christ forgave his enemies and that we should forgive our enemies.  It is, however, personal for we have been forgiven.  The mercy that has been shown to us, we must show to others.

St. Chrysostom in his homily tells us,

“[T]hat even if the matters be great, and even if  we have not been first to injure, even if we be great, they of small account, even if they are sure to insult us afterwards, we ought to lay down our lives for them, (for the words, ‘even as’ demand this;) and that not even at death ought one to stop, but if possible, to go on even after death.12

Possible Through the Holy Spirit

Our Lord Christ as the greater subjected himself to those who were less in his beating and crucifixion and forgave them even through death.  His example does seem hard, but it is possible through the Holy Spirit flowing through us.  If we have not yet received the strength to forgive in this way, we can ask that the Holy Spirit would enable us to do so.

After listing all these virtues, St. Paul tells us to put love over all of them.  We so well know his words to the Corinthians that everything and anything we do without love will profit us nothing.  St. Chrysostom tells us, “whatever good our deeds possess will vanish completely if they lack love.”13  Love is the key to living this way.  We may of our own strength manage to live out a few of these virtues, but if we do not have love we will never attain to all of them.

Verse 17 concludes with St. Paul saying,

And whatever you do, in word or in deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.

We, thus, come back to the words of St. Augustin that we are to praise with our whole selves.  Therefore, we ought to purpose in our hearts to live a life of praise to God and lift our hearts in the hope that we will join with those already in heaven in the unceasing praise of God and look for ways to praise God in our mundane and daily tasks.  Let us follow the life of obedience that Christ, who although God, patterned for us in deepest humility.  This is what we have at the table, our obedience by faith in His word. “Do this … this is my body” He feeds us with his life, literally. Finally, we must ask the Lord to help us to be quick to forgive and love one another.

1 Thomas C. Oden and Arthur A. Just Jr., Ancient Christian Commentary on Scripture New Testament III (Downers Grove, IL: InterVarsity Press, 2003), 54

2 ibid.

3 Thomas C. Oden and Arthur A. Just Jr., Ancient Christian Commentary on Scripture New Testament III (Downers Grove, IL: InterVarsity Press, 2003), 55

4 Alexander Roberts, D.D., and James Donaldson LL.D Editors, Ante-NiceneFathers, Volume 7, Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies, originally published in the United States by the Christian Literature Publishing Company, 1886 (Peabody, MA: Hendrickoson Publishing Marketing, LLC), 461

5 Thomas C. Oden and Quentin F. Wesselschmidt Editors, Ancient Christian Commentary on Scripture Old Testament VIII (Downers Grove, IL: InterVarsity Press, 2007), 423

6 Philip Schaff, D.D., LL.D Editor, Nicene and Post-Nicene Fathers, First Series Volume 8, Augustin: Expositions on the Psalms, originally published in the United States by the Christian Literature Publishing Company, 1888 (Peabody, MA: Hendrickoson Publishing Marketing, LLC), 673

7 Liturgy of the Ordinary by Tish Harrison Warren

8 Philip Schaff, D.D., LL.D Editor, Nicene and Post-Nicene Fathers, First Series Volume 8, Augustin: Expositions on the Psalms, originally published in the United States by the Christian Literature Publishing Company, 1888 (Peabody, MA: Hendrickoson Publishing Marketing, LLC), 674

9 Alexander Roberts, D.D., and James Donaldson LL.D Editors, Ante-NiceneFathers, Volume 7, Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies, originally published in the United States by the Christian Literature Publishing Company, 1886 (Peabody, MA: Hendrickoson Publishing Marketing, LLC), 543

10 Thomas C. Oden and Quentin F. Wesselschmidt Editors, Ancient Christian Commentary on Scripture Old Testament VIII (Downers Grove, IL: InterVarsity Press, 2007), 426

11 Philip Schaff, D.D., LL.D Editor, Nicene and Post-Nicene Fathers, First Series Volume 8, Augustin: Expositions on the Psalms, originally published in the United States by the Christian Literature Publishing Company, 1888 (Peabody, MA: Hendrickoson Publishing Marketing, LLC), 675

12 Philip Schaff, D.D., LL.D Editor, Nicene and Post-Nicene Fathers, First Series Volume 13, Chrysostom: Homilies on Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon, originally published in the United States by the Christian Literature Publishing Company, 1889 (Peabody, MA: Hendrickoson Publishing Marketing, LLC), 295

13 Thomas C. Oden and Peter J. Gorday, Ancient Christian Commentary on Scripture New Testament IX (Downers Grove, IL: InterVarsity Press, 2000), 49

 

Duccio, di Buoninsegna, d. 1319. Twelve-year Old Jesus Teaches in the Temple (Disputation with the Doctors), from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=46452 [retrieved February 23, 2019]. Original source: www.yorckproject.de.

Bartolo, Andrea di, -1428. Resurrection of Christ, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=55333 [retrieved November 27, 2018]. Original source: http://commons.wikimedia.org/wiki/File:Andrea_di_Bartolo_-_The_Resurrection_-_Walters_37741.jpg.

Homily on St. Luke 2:8-20

Posted on by Fr. Matthew

The Nativity of the Lord

salvation

St. Luke (2:1-7), 8-20; Isaiah 62:6-12; Psalm 97; Titus 3:4-7

Barkemor,

In the name of the Father, the Son and the Holy Spirit,

A Merry Christmas to everyone, this morning we are following the readings for the second proper of the Nativity of the Lord.  Traditionally the first would be celebrated at midnight, this one at dawn, and the third at some point during Christmas day.  We pick up the story of the Nativity with the shepherds.

Birth Announced by Angels

 

The angel of the Lord appeared to the shepherds.  This is now the third time that an angel has appeared announcing the birth of our Lord and Saviour.  The first to Mary, the second to Joseph, and now finally to the shepherds.  St. Ambrose comments,

“It doesn’t suffice that a messenger is sent once.  For every word stands with two or three witnesses.1”

Christ Confined to a Womb

God desired that it’d be abundantly clear that his son was entering the world.  He entered the world, what a mystery this is.  What is more he entered the womb of the Blessed Virgin Mary.  Think about this for a moment.  Our God who cannot be contained by the heavens and has no spatial limitations, places himself in the confines of a womb.  One of the Fathers, states about this,

“The Virgin is now more spacious than the heavens.”2

Salvation Today

Our Saviour came to the Virgin’s womb and was born.  The angel now announces him to the shepherds.  The Venerable Bede focuses in on the word “today”.  Although it was night, the angel did not say tonight a saviour is born, but today.  As the shepherds were in darkness awaiting the coming day, so the world was in darkness awaiting salvation and deliverance from sin.

“‘A saviour has been born to you today.”  So that being always advised by this word we may remember that the night of ancient blindness is past and the day of eternal salvation has arrived.  Let us cast off the works of darkness.  And let us walk as children of light for the fruit of the light is in all justice and holiness.3

He came not only to save us, but that we would also walk in a worthy manner.

Eternally Born

Today we celebrate that our Saviour was born in time and space.  However, we must remember that he was eternally born of the Father and was as the creed of Nicaea says , he is “God of God, Light of Light, very God of very God; begotten, not made;”  His eternal birth and his birth in time accomplished different objects.  Let us listen to the words of St. Augustin,

“By the first nativity from the Father nature was preserved.  By the second nativity from his mother the seeds of grace were sown.  In the former he retained the majesty of the divine substance.  In the latter he took on fellowship with us in our human mortality.  And the reason that was prepared to come through this latter birth was so that he might become obedient to the death and by dying conquer death.”4

Same Nature as the Holy Trinity

He was born of the Father that he might have the same nature and substance of the Father.  We remember that each person of the Holy Trinity, has the same substance, nature, and will as the others.  (The Son is begotten of the Father and the Holy Spirit proceeds from the Father to make this possible.)

However, if He were only born of the Father, then salvation cannot be accomplished.  Christmas, the incarnation, is necessary for there to be a crucifixion and resurrection.  I remember one of my professors in Bible School encouraging us to think a little more deeply about the incarnation, because without it our salvation is impossible.  As we just heard from St. Augustin, he was born so that he might die and conquer death.

Another Father also testifies of this,

“Beholding him [Adam] who was in God’s image and likeness fallen through transgression, Jesus bowed the heavens and came down, without change taking up his dwelling in a virgin womb, that he might refashion Adam fallen in corruption, and crying out: glory to your epiphany, my Saviour and my God.”5

Literal and Figurative Shepherds

salvation

After hearing the news, the shepherds ran to see the child and then to proclaim the mysteries that they had seen.  A few of the fathers saw parallels between the shepherds in our passage and the spiritual shepherds in the church.  First the angels announced the coming of Christ to them, “[f]or unless that Shepherd comes, the shepherds will be unable to guard the flock well.  Their custody is weak unless Christ pastures and guards along with them.”6

Also, in the words of the Venerable Bede,

The Shepherds did not keep silent about the hidden mysteries that they had come to know by divine influence.  They told whomever they could.  Spiritual shepherds in church are appointed especially for this, that they may proclaim the mysteries of the Word of God and that they may show to their listeners that the marvels which they have learned in the Scriptures are to be marvelled at.”7

While a special responsibility is place upon the spiritual shepherds in this function, we all need to proclaim the mystery of the gospel to those around us.  Christ has come and is shepherding us from our midst enabling us to proclaim the mystery of the Gospel.

Incarnation Foretold

This wonderful event of our Lord and Saviour’s coming was foretold in the prophets.  Let us take a closer look at Isaiah 62.  There are sentinels upon the walls who are awaiting the establishment of Jerusalem by the Lord making it the praise of the earth.  In the day that this happens, Jerusalem will receive the fruits of their toils, rather than their enemies.

According to Eusebius of Caesarea this is speaking of those who are worthy of the new age.  He continues,

For they are correcting their lives in the direction of virtue and in godly manner are pursuing righteousness and enjoying their own harvest.8

As we have written before, the fathers often take a figurative understanding of passages.  Here they understand that Jerusalem and the daughter of Zion as the Church, and this is even cited in the council of Carthage as the Church.

Sin Must be Removed

“cast up, cast up the highway; gather out the stones;” this is similar to what we read in the second week of Advent.

Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth;

The meaning is the same as well.  The stones that we remove are sin.  In other words, before Christ can enter into our hearts we must remove sins from our lives and repent, so that he might not stumble over them as one would stumble over rocks on a path.

Spiritual Shepherds to Aid Us

As we mentioned earlier, the shepherds figuratively speak of the spiritual shepherds in the Church.  St. Cyril of Alexandria tells us that verse 11 speaks of the coming of our Saviour and our redemption, and remembering that the daughter of Zion refers to the Church he continues,

“For whom does he order to proclaim good news to Zion?  Those holy spiritual guides, of course, who took on the leadership role in the Church and whose job it was to open the gates and remove the stones from their midst.  And what were they to announce?  “That the Saviour has come bringing his own reward and his work before his face.”9

This is quite encouraging.  While we do personally have responsibility to remove sin from our lives and repent.  God has appointed, our spiritual leadership to remove these stones from our midst.  Through this preparation and the coming of Christ, God has and will produce a pure and holy church.  This morning we look at the inception of this vision.  Christ is born in Bethlehem and proclaimed to the shepherds but let us always keep in mind the end goal.

Praise the Lord

With this goal before us, take a look at the opening verse of Psalm 97. “The Lord is king; let the earth rejoice; let the many islands be glad.”  St. Augustin tells us, “It is so indeed because the word of God hath been preached not in the continent alone, but also in those isles which lie in mid sea: even these are full of Christians, full of the servants of God.”10

Literally, we see Christians in the earth and islands all around the world, but figuratively St. Augustin tells us that the isles refer to the Church.

“[T]he waves of all temptations roar around [the churches].  But as an isle may be beaten by the waves which on every side dash around it, yet cannot be broken, and rather itself doth break the advancing waves, than by them is broken: so also the Churches of God, springing up throughout the world, have suffered persecutions of the ungodly, who roar around them on every side; and behold the isles stand fixed, and at last the sea is calmed”11

Christ has come and established his church.  Nothing can stand against Him or the Church, and fire goes before Him.  This is speaking of the fire that will burn after his advent.  “What fire is this? …Believers in Him were set on fire, they received the flame of love;”12 Christ has come so that we might share his love to others, as Fr. Pat said in his message for the fourth week of Advent, “We are the ones now, to carry the life of God into the world”.  He has come and we bear him.

Salvation for All

This is not for Jews only but also us Gentiles as well.  St. Augustin expounds verse eight in this light.

“What did Sion hear, and rejoice at?  That the Gentiles had also received the word of God…The name Sion is here peculiarly given to the Church which was in Judea.”13

Salvation is for all, in our epistle reading, we see St. Paul’s praise for our salvation.  We are saved through his mercy and not by our works of justice and it is all because this is what God has willed or desired.  Why he desired to save us, we don’t know but we praise him.

Renewal not Cleansing

St. Chrysostom tells us that we were so overcome by wickedness that we could not be cleansed.  God had to restart on us.  This is the renewal or regeneration.  He has made us new and not merely repaired us.  He also tells us,

“It is from both of these that the Church is sprung “through the bath of regeneration and renewal by the Holy Spirit,” through baptism and the mysteries.14

St. Augustin and St. Ambrose say similar things as well.  How the salvation process works we don’t know exactly.  It is a mystery.  We know baptism is involved and also the work of the Holy Spirit, and in another passage, Saint Paul says that we are saved by hope.  Saint Augustin asks the question for us, are we saved through baptism and answers yes that is what it says then, He asks the question again and says no for other Scripture says there are other things involved as well.  We are saved, and baptism seems to play a part in it.  Let us praise God for our salvation, and not worry about the mechanics of it.

Today, let us rejoice that Christ has come and let us proclaim His life to the world.  As we see family and friends this Christmas Season, may we look for opportunity to tell of the life of Christ to them.  Let us purpose to walk in a worthy manner, rejoicing that through the incarnation, salvation has come to all both Jew and Gentile.  Let us look at our lives, is there sin there that may be hindering Christ from fully dwelling in us?  Are we carrying the love of Christ to those around us as the fire that goes out from God?

Dn. Fr. Matthew

 

1 Thomas C. Oden and Arthur A. Just Jr., Ancient Christian Commentary on Scripture New Testament III (Downers Grove, IL: InterVarsity Press, 2003), 40

2 Thomas C. Oden and Arthur A. Just Jr., Ancient Christian Commentary on Scripture New Testament III (Downers Grove, IL: InterVarsity Press, 2003), 41

3 Thomas C. Oden and Arthur A. Just Jr., Ancient Christian Commentary on Scripture New Testament III (Downers Grove, IL: InterVarsity Press, 2003), 40

4 Thomas C. Oden and Arthur A. Just Jr., Ancient Christian Commentary on Scripture New Testament III (Downers Grove, IL: InterVarsity Press, 2003), 41

5 Thomas C. Oden and Arthur A. Just Jr., Ancient Christian Commentary on Scripture New Testament III (Downers Grove, IL: InterVarsity Press, 2003), 41-42

6 Thomas C. Oden and Arthur A. Just Jr., Ancient Christian Commentary on Scripture New Testament III (Downers Grove, IL: InterVarsity Press, 2003), 40

7 Thomas C. Oden and Arthur A. Just Jr., Ancient Christian Commentary on Scripture New Testament III (Downers Grove, IL: InterVarsity Press, 2003), 42

8 Thomas C. Oden and Mark W. Elliot Editors, Ancient Christian Commentary on Scripture Old Testament XI (Downers Grove, IL: InterVarsity Press, 2007), 247

9 Thomas C. Oden and Mark W. Elliot Editors, Ancient Christian Commentary on Scripture Old Testament XI (Downers Grove, IL: InterVarsity Press, 2007), 248

10 Philip Schaff, D.D., LL.D Editor, Nicene and Post-Nicene Fathers, First Series Volume 8, Augustin: Expositions on the Psalms, originally published in the United States by the Christian Literature Publishing Company, 1888 (Peabody, MA: Hendrickoson Publishing Marketing, LLC), 475

11 Ibid.

12 Philip Schaff, D.D., LL.D Editor, Nicene and Post-Nicene Fathers, First Series Volume 8, Augustin: Expositions on the Psalms, originally published in the United States by the Christian Literature Publishing Company, 1888 (Peabody, MA: Hendrickoson Publishing Marketing, LLC), 475-476

13 Philip Schaff, D.D., LL.D Editor, Nicene and Post-Nicene Fathers, First Series Volume 8, Augustin: Expositions on the Psalms, originally published in the United States by the Christian Literature Publishing Company, 1888 (Peabody, MA: Hendrickoson Publishing Marketing, LLC), 478

14 Thomas C. Oden and Peter J. Gorday, Ancient Christian Commentary on Scripture New Testament IX (Downers Grove, IL: InterVarsity Press, 2000), 304

 

Le Breton, Jacques ; Gaudin, Jean. Annunciation of Christ’s Birth to the Shepherds by Angels, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=29419 [retrieved January 4, 2019].

Giorgione, 1477-1511. Adoration of the Christ Child by the Shepherds, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN.http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=46735 [retrieved January 4, 2019]. Original source: www.yorckproject.de.

Homily on St. Luke 1:39-45, (46-55)

Posted on by Fr. Matthew

Mary

St. Luke 1:39-45, (46-55)

Barekmor,

In the name of the Father, the Son and the Holy Spirit,

Mary’s Visitation and the Magnificat

Today is the 4th Sunday of Advent, in which we celebrate the visitation of the Virgin Mary to Elizabeth.  The incarnate presence of the Messiah draws from Elizabeth a worshipful response in a psalm like, liturgical style.  This passage can be divided into two.  First, Holy Mary journeys to Greet Elizabeth and second, Holy Mary’s Song or Magnificat.

The Virgin Mary’s Humility

This is not lesson on Biblical proofs for life beginning at conception, but…I don’t think you can get around it.  However, here also, is another place the Enemy has stolen the Holiness of the situation: We would do well to believe and accept what God says in this situation.  Most of us, have, at best, a certain uneasiness about anything that has to do with the Mother Mary.  Please do your best to let the destroyers lies and confusions fade away during this time.

Really, we don’t have Christmas, the Cross or the resurrection without the Mother of our Lord’s humility.  St Augustine says, “This case stands out as utterly uncommon and new, because it took place in a womb, and at the coming of her who was to bring forth the Savior of humankind.” Instances of leaping not only in children, but even in animals, are not uncommon although certainly not for any faith or religion or intentional recognition of someone’s coming. this leaping, “this greeting, so to speak, offered to the mother of the Lord is miraculous.1”

A Great Sign

It is considered to be among the great signs.  It was not  by human means, but by divine means in the infant, as miracles are usually done.  Our Lord was barely formed and St. John who was also only five months old, from within the womb recognised Him.

Not yet born, already John prophesies and, while still in the enclosure of his mother’s womb, confesses the coming of Christ with movements of joy—since he could not do so with his voice.2

And then,

As Elizabeth says to holy Mary, “As soon as you greeted me, the child in my womb exulted for joy.” John exults, then, before he is born.  Before his eyes can see what the world looks like, he can recognize the Lord of the world with his spirit.  In this regard, I think the prophetic phrase is appropriate: “Before I formed you in the womb I knew you, and before you came forth from the womb I sanctified you.”3

Mother and Baby full of the Holy Spirit

“Since John could not cry out in his exultation and render witness to his Lord, his mother began to say, in the Holy Spirit”, for God brought these words about Mother Mary, “You are blessed among women, and blessed is the fruit of your womb. Our Lord prepared his forerunner, even in a [barren] womb.4”

Elizabeth, carrying in her womb, the one of whom no one of those born of woman would be greater Matt 11 & Luke 7, rejoiced that the Creator had come there.  “[H]e who, conceived from the flesh of a virgin mother, would be called, and indeed would be, the Son of the Most High.5”  The presence of God, Whom St John was to proclaim…

Respond in Humility

Catch what happens … our response should be similar.  As soon as Elizabeth saw the one who had come to her, she recognized that she was the mother of the Lord.  In her humility, she couldn’t find in herself any reason by which she might have become worthy to be visited by such a guest.  We would do well to deeply understand the significance here…Other events among humans pale in its light…What event is greater than that…Don’t get confused by the modern movie portrayals…

St. Mary’s Belief and Praise

Ambrose:

You see that Mary did not doubt, but believed and therefore obtained the fruit of faith. “Blessed … are you who have believed.”  But you also are blessed who have heard and believed.  For a soul that has believed has both conceived and bears the Word of God and declares his works.  Let the soul of Mary be in each of us, so that it magnifies the Lord.  Let the spirit of Mary be in each of us, so that it rejoices in God.  She is the one mother of Christ according to the flesh, yet Christ is the Fruit of all according to faith.6

Christ is Magnified

The Magnificat provides the theological significance of this meeting as Mary sums up her place in salvation history as she proclaims the new kingdom.  How often in the liturgy…or prayers…Mary does not add anything to God by her song, but through the Magnificat, her song,which we recite often in times of prayer, Christ is magnified in us, through our image of him, in our soul.  The Seed of Abraham now rests in Mary’s womb, the fulfillment of the covenant God promised.  Through Mary’s Son, God will give birth to the church—Abraham’s eternal seed.

Carry the Life of God

And for us … what is the practice (practicable) relevance?  We are the ones now, to carry the life of God into the world.  We, unworthy, like Mother Mary and Elizabeth, would do well to keep our lowly state firm in our understanding.  In this scene, the prophetic, divine and physical meet.  It should do two things.  First, put to an end the heresy of “thinking” our way into heaven – thinking is NOT supernatural or spiritual. And, secondly, it should awaken us to the impact of the Incarnation.

It will be helpful to read “On the Incarnation” By: St. Athanasius.  Everything, literally – was impacted by the entering of God in the flesh into His creation.  As we walk the next few weeks and then further into the new year – try to cherish and stir up what has been lost to us by the enlightenment – enjoy the life of God with you, with us.

Glory to the Father …

Rev. Fr. Pat

 

1 Thomas C. Oden and Arthur A. Just Jr., Ancient Christian Commentary on Scripture New Testament III (Downers Grove, IL: InterVarsity Press, 2003), 21

2 Ibid.

3 Ibid.

4 Ibid.

5 Thomas C. Oden and Arthur A. Just Jr., Ancient Christian Commentary on Scripture New Testament III (Downers Grove, IL: InterVarsity Press, 2003), 22

6 Thomas C. Oden and Arthur A. Just Jr., Ancient Christian Commentary on Scripture New Testament III (Downers Grove, IL: InterVarsity Press, 2003), 22-23

 

Brother Eric. The Visitation, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN.http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=54191 [retrieved January 3, 2019]. Original source: http://www.flickr.com/photos/swperman/221074981/.

Homily on St. Luke 3:7-18

Posted on by Fr. Matthew

Hope of Restoration

Zephaniah 3:14-20; Isaiah 12:2-6; Philippians 4:4-7; Luke 3:7-18

Barkemor,

In the name of the Father, the Son and the Holy Spirit,

The News

The news, today, is about how angst afflicted Canadians are taking up the French uprising across the country,

“Donning the same yellow vests as French protesters, crowds came out in Edmonton, Toronto, Winnipeg, Okanagan, Moncton, Calgary, Saskatoon and Halifax with signs that read “Canada first,” a take on U.S. President Donald Trump’s “America first” slogan, as well as “Trudeau the traitor.”
~ globalnews.ca

The Real News

No! On this Third Sunday of Advent – the news is that we rejoice in God our Saviour.  This third Sunday of Advent is known as Gaudete Sunday. This name is taken from the entrance readings, which is:

Rejoice in the Lord always; again I say, rejoice.
Indeed, the Lord is near.

This is a quotation from Philippians 4:4-5, – which we read …and in Latin, the first word of the antiphon is gaudete

What significance does this have?

Advent is the season of preparing for the arrival of the Lord Jesus (both his first coming and his second coming), and by the third Sunday of Advent, – we are most of the way through the season.  So it is appropriate to rejoice as we see the goal of the season approaching:

“The Lord is near.” – Joy, Joy , Joy

Advent

There is not much written by the Fathers about the celebration of Advent:

But the colour pink, in the Roman liturgy, came to mark both the third Sunday of Advent (Gaudete Sunday) and the fourth Sunday of Lent (Laetare Sunday). The direct use of pink in the liturgy was to, momentarily, turn the thoughts of the church to the joy of Christmas or of the Lord’s resurrection.  The use of colours, icons, decoration, candles, stained glass, architecture and the like – these are cultural expressions – none of which are a basis for “true worship” or are salvific. This morning–all over the world candles are being lit–many are different, most mean very similar things.  Today, most Orthodox, generally, have 6 or 7 candles–different colours, but not pink…The celebration there is similar to Lent–40 days of preparation.  Some even call it “Small Lent”–makes sense…The Lord is coming–what is my state before him?

See, there is not “only one right way of expression” – we have done that as protesters.  No, not with yellow vests, but the result it the same protest as a form of expression.  Decided – one is right and another wrong – mostly to justify our own expression of Christianity

That’s a whole different discussion…Even as we considered our Saviour’s description of St Peter’s denial, yesterday-in the Gospel lesson, Today–we come to a pause,-a rest and to delight and to meditate on our Hope and Salvation–in spite of it.

Renewal

Zephaniah 3:14-20 -The Lord will now be in our midst, showing his kingship by his care for us, so that trouble will no longer be able to come near to us. By him and through him we are also saved, even as we escape from the harm of invisible enemies.  You know our enemies are not those we see around us, right? Not people!–our enemy is the one who is after our soul.  We have a Mediator who is incarnated in our form, the King of all, that is, the Word of God, the Father. Thanks to him, we do not see evil anymore, we have been delivered from the powers of evil.

One of the Fathers says,

“some commentators understood this [text to apply to] the return from Babylon and the renovation of Jerusalem, and I do not contradict their words: the prophecy applies also to what happened at that time.  But you can find a more exact outcome after the incarnation of our Saviour: then it was that he healed the oppressed in heart in the washing of regeneration, then it was that he renewed human nature, loving us so much as to give his life for us.1

Salvation

Isaiah 12:2-6 – St. Ambrose declares “Hence it was not death’s decay that flowed from his wounds, as is the case with all other men, but it was the fountain of eternal life, as Scripture teaches us:2” as we heard in verse 3 “Therefore with joy shall ye draw water out of the wells of salvation.”  What are the “fountains of salvation” but his wounds …By His stripes we are healed, these marks that forever declare His love and our freedom.

The Cross – The Symbol of Victory

No wonder the enemy would have us despise a crucifix.  I’ve even said, “I don’t serve a dead Jesus, my Jesus is not on the cross”.  Goodness, what a deception – we should see his wounds and often rejoice in our Victorious Lord and Saviour.  His wounds gushed forth, that we might drink of salvation.  This echoes Psalm 36 and Song of Solomon 4:12.  I encourage you, look these verses up and consider them.  There is much application to our own life as the Body of Christ…Our life, crushed, bruised and afflicted–can be to the salvation of those hopeless alive today!  There is joy in our suffering …

Life for All

All sinners of the world will drink to overthrow sin, but each person must be considered individually.  This is a terrific and yet, for me, an impossible reality to comprehend…Life is both for each soul and for all.  Christ was afflicted with miseries-to make blessed those who were stuck (unable to free ourselves) in misery.

Sorrow Leads to Joy

No one will call a man miserable who may be righteous. Jesus Himself said, “No one will make you wretched.”  He was bowed down that we might be raised up; He bore sorrow to bring us joy, according to which it is written: “For if I make you sorry, who is he then that maketh me glad, but the same which is made sorry by me?” here in Isaiah and again in 2 Corinthians 2:2.  The very one who was made sorrowful by the Lord Jesus Christ, will bring joy to Christ and will be made joyful by Christ.

Again, St Ambrose explains:

We recognize, that satisfaction does not need to be made by us. We are utterly bowed down, that is, not only in offering our faith in Christ – but also our perseverance in suffering. And we should rejoice in our sufferings, as Christ also rejoiced in his sufferings. What he took up for his servants, we should undergo for the Lord.”3

Rejoice

Philippians 4:4-7 – Once is NOT enough!  This rejoicing is not alone–it is because of suffering and grief and, being delivered from it. What joy is there, if there is not relief from something.  Because we are set free in the incarnation of God, our joy is the fruit of suffering.  If we weren’t stuck – there would be no deliverance

God will lift us up–while we, live as humble servants to all men.  This should be known to all–so that, as our Saviour prayed, the world would know that the Father sent the Son.  And what does lift us up mean?–not for here on earth …Not that we will be exalted or praised–I wish that was what it meant, but no.  Lift us up–and, on the last day.  God resists the proud–there is blessing not only in doing good, but also–being the inspiration for others to do the same.

The Lord is at Hand

Here we are at Advent 3 and, “the Lord is at hand”–wow, really…Our loving Saviour is about to re-enter human time & space. We don’t have to be concerned for ourselves or anything else.  Our Lord, the One Who spoke into the darkness, has taken on humanity.  Whew–will we ever be able to comprehend it…I doubt it, our humanness can not completely appreciate God.  We are ever rejoicing–not ever completing our “spiritual act of worship”.

The Lord is at hand – right here, with us! No matter what, He will work out “all things”. God is with us–how could we not give thanks.  St Chrysostom says:

“So one ought to give thanks for everything, even what seems grievous. That is the mark of one who is truly thankful. Grief comes out of the circumstances with their demands. Thanksgiving comes from a soul that has true insight and a strong affection for God.4

The Saviour Brings Peace

The result of God, our Saviour with us – is peace.  Ever think about how many times when Christ was with the people. He told them of peace? St Matt 18:20, St John 16:33, 14:27, 20:19, 21 & 26, St Luke 24:36,

God is with us – there will be no more tears … Rev 21:3-7

Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.

And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.

And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.

And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.

He that overcometh shall inherit all things; and I will be his God, and he shall be my son.

Again St Chrysostom says:

“The peace of God,” which he imparted to us, “passes all understanding.” For who could have expected and who could have hoped for such benefits? It transcends every human intellect and all speech. For his enemies, for those who hated him, for the apostates—for all these he did not refuse to give his only begotten Son, so as to make peace with them.… The peace which will preserve us is the one of which Christ says, “My peace I leave with you; my peace I give you.”5

Here we come, to this altar, the throne of grace, – heaven on earth:

Bearing the Fruits of the Spirit

And the Gospel lesson …

Luke 3:7-18 – healed, washed & rejoicing…The results of all of this, prayer, fasting, faith, peace and joy.  Bearing fruits–demonstrating that repentance has happened. What fruits?–you know them … love, joy, peace, patience, kindness, goodness, faithfulness and – self-control and others in other places… more–these are “virtues” – and only available by the Spirit of God.  This is a whole other sermon…that Dn. Fr. Matthew may share with you, of course this is impossible with man–but not with God.

Learn From the Fathers

Since the age of 17, I’ve been attempting to walk with our Saviour, mostly failed and failing–every day. Over the years I’ve heard many, many, many sermons–most very well intentioned.  Often there is some funny story, some “application” from some famous figure–I’ve done it. You know–quotes from people we know from sports, politics, business, astronaut etc.  I’ve come to appreciate the ancient practice of quoting the Apostles, fathers and mothers–who have given their lives for the Church. Dn. Fr. Mathew is doing a masterful job bringing these loved ones front and centre to our lives, as he opens the Word–week after week–Thank you Matthew!

Repentance

So…

I love what St Augustine says about this portion of St Luke’s account – something like:

“But even repentance will not appear to be of much use to us, if works of mercy do not accompany it. Truth bears witness to this through John, who said to those who came to him, “Bear fruits that befit repentance.” And so those who haven’t produced such fruits – have no reason to suppose that by a barren repentance, they will earn pardon for their sins.6

Goodness – we can sure tell if we are or are not heaven bound, eh.  If I don’t care about others…how can I be filled with the love of God?  Repentance is to fall upon the Rock, be utterly broken by His love and being resurrected by Him.  We would “do” what Father Abraham also “did”–it shows, if we are repentant that is born from above.  Not from our “Father the Devil”–makes no difference your birth–our actions betray me …

Every tree that does not “produce good fruits” will be cut down.  As we began with the confession…I don’t think it could be more plain, eh?  If I am not bringing forth the fruits of the Spirit–what good am I? Jesus said, “in this my father is glorified – that you bring forth much fruit”.

Each walk of life is addressed here: every person MUST give to the one who does not have! End of story.  None is exempt–there is no other method of compassion. Not that we have to give everything away…but, we all have capacity to give since God gives it to us.  Not an exchange,or a transaction, but rather wilfully, expecting nothing in return.

Being Like Christ

Lastly–as we prepare for the coming of our King, our Saviour …Shouldn’t the world confuse us with being Christ?  Holiness, righteousness, compassion, all the fruits.

When we take the Body & Blood of our Lord.  It is not some mind trick or game about some memory or good thought. God, our Saviour, gives us spiritual food – so that we can live spiritual lives – now, here, on earth as He does.  We are receiving God, in our bodies no one can do that but God.  The God-man, who told us “This is my Body”, He gives us of His own “substance”, one with the Father (creed).

Out from us must flow rivers of living water – not maybe, must…We are His Body…that’s not just a nice thought that makes us have fuzzy feeling.  Literally, He is the head, we are His Body.  It’s our turn to allow living water to flow from our wounds…as he did.  If we don’t act, no one will be set free, just as, if Christ had not left heaven…Out from His wounds, His side – we are that physical material, that the Father will use to prove He sent the Son.  If not, now is the time for repentance, this moment, we can call upon the mercy of God

Our battle is against sin and the devil … we must persevere to the end – to be saved…Peace and Joy and Life – come from the Holy Spirit.  We can rejoice, no matter the circumstances, because they don’t change my hope or my Saviour.  We are almost to the great celebration of the Incarnation, the Nativity of Christ.  Let’s hold fast to our confession and be found rejoicing when He appears.

Benediction

This is not mine, but fits … St Cyrl of Jerusalem (4th Century)

“God grant that all of you, your course of fasting finished, mindful of the teaching, fruitful in good works, standing blameless before the spiritual bridegroom, may obtain the remission of your sins from God”7

 

Glory be to the Father, the Son and the Holy Spirit,

Amen

Rev. Fr. Pat

1 Thomas C. Oden and Alberto Ferreiro Editors, Ancient Christian Commentary on Scripture Old Testament XIV (Downers Grove, IL: InterVarsity Press, 2003), 218

2 Thomas C. Oden and Steven A. McKinnon Editors, Ancient Christian Commentary on Scripture Old Testament X (Downers Grove, IL: InterVarsity Press, 2004), 113

3  Ibid.

4 Thomas C. Oden and Mark J. Edwards Editors, Ancient Christian Commentary on Scripture New Testament VIII (Downers Grove, IL: InterVarsity Press, 2005),268

5  Ibid.

6 Thomas C. Oden and Arthur A. Just Jr. Editors, Ancient Christian Commentary on Scripture New Testament III (Downers Grove, IL: InterVarsity Press, 2003), 61

7 Thomas C. Oden and Alberto Ferreiro Editors, Ancient Christian Commentary on Scripture Old Testament XIV (Downers Grove, IL: InterVarsity Press, 2003), 218

 

Ghirlandaio, Domenico, 1449-1494. John the Baptist Preaching, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN.http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=56713 [retrieved December 27, 2018]. Original source: https://commons.wikimedia.org/wiki/File:Domenico_Ghirlandaio_- _Preaching_of_St_John_the_Baptist_(detail)_-_WGA8865.jpg.

Homily on St. Luke 3:1-6

Posted on by Fr. Matthew

God’s Love Demonstrated

St. Luke 3:1-6; Malachi 3:1-4; St. Luke 1:68-79; Philippians 1:3-11

Today marks the beginning of the second week of Advent.  Today and this week, we celebrate love in our journey, looking towards the arrival of our Saviour.  Let us take a look at how God’s love is shown in the passages before us.

Ministry of John the Baptist

Turning our attention first to the gospel portion, we read of St. Luke’s introduction of the ministry of John the Baptist.  As you can see, St. Luke is very precise in telling us the time and who the rulers were when John started his ministry.  Using this, we can know from secular history exactly when it took place.

Salvation for both Jew and Gentiles

The, Father’s also see figurative meaning in the description of these rulers and priests.  First, we have the gentiles’ ruler and the rulers of the Jews.  St. Gregory the Great tells us this was to indicate that John was coming to preach one who would redeem both Jew and Gentiles. He continues, “But because the Gentiles were to be gathered together and Judea dispersed on account of the error of its faithlessness, this description of earthly rule also shows that in Roman Republic one person presided.”1

We see here the greatness of our Father’s love.  He desired that not only the Jews be saved but all the world.  In fact, this has been his plan since the beginning of the world.  We see this indicated in his promise to Abraham, all the way back in Genesis 12.“in thee shall all families of the earth be blessed.”  He has always desired to bless the whole world.

King and Priest

In this description, we notice that St. Luke doesn’t restrict himself to merely political leaders.  He also lets us know about the religious leaders i.e.the high priests.  This is because John the Baptist is proclaiming one who is both King and Priest.  For the first time, King and Priest would be the same man.

Forgiveness of Sins

“And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;”. 

The Fathers are stopped by a phrase here and we should consider it as well.  It is the forgiveness of sins.  Forgiveness of sins is only granted in the baptism of Christ. We remember the testimony of Acts where Apollos is preaching only the baptism of John and needed further instruction in the baptism of Christ, since this baptism is incomplete.  Let us turn again to St. Gregory the Great to explain what is happening in our passage.

“We must note the words ‘preaching a baptism of repentance for the forgiveness of sins.’  He preached a baptism that would take away sins, but he was unable to give it himself.  By his word of preaching he was the forerunner of the Father’s Word incarnate. By his baptism which could not of itself take away sin, he was to be the forerunner of that baptism of repentance by which sins are taken away.2”

John the Baptist preached in the desert as a burning lamp and then the true light came in Christ.  In the same way, God in his love, sends into our lives a lamp i.e. a witness, the Holy Spirit, comes and preaches to our souls the baptism of repentance and then we are ready to receive the true light which is Christ, in whom we have the forgiveness of sins.

In this prophecy of Isaiah,we read, “Prepare ye the way of the Lord, make his paths straight.”  A couple verses down from our passage John the Baptist will say, “Bring forth therefore fruits worthy of repentance”. These are one and the same. Isaiah says it rather poetically, but John gives it straight to us.  John called the Jews to repentance to prepare the coming of Christ.  Today, we are called to prepare the way within ourselves that there may be a space in the human heart for Christ.  Is the way ready in our heart?

Salvation for All

Once the hills have been made low and the valleys filled up, it is then the time for grace and the forgiveness of sins, bringing about salvation.  This salvation is for all as verse six says, “and all flesh shall see the salvation of God.” St. Chrysostom explains it this way,

“No longer Jews and proselytes only, but also all earth and sea and the whole race of people may be saved. By ‘the crooked things’ he signified our whole corrupt life, publicans harlots, robbers and magicians, as many as having been perverted before, afterward walk in the right way.  As Jesus himself likewise said, ‘Tax collectors and harlots go into the kingdom of God before you,” because they believed.3”

As St. Gregory the Great saw it figuratively in the first verses, here it is plainly in the final verse.  Salvation no longer belongs to only one people,but now it belongs to all peoples of all times. Salvation will no longer be given by nationality, but by belief.  The question for us is, “Do we believe?”

John the Baptist Foretold

While the prophet Isaiah spoke of John the Baptist, he was not the only one.  In our reading from Malachi, we see that he also spoke of him.  He will speak more of him in the fourth chapter of Malachi. Here he says the same thing as Isaiah although more concisely, “he shall prepare the way before me”.

The Two Advents of Christ

Most of this passage is speaking of the one for whom he prepares the way i.e. Christ.  It speaks of both his first and second coming.  We are currently in the season of Advent which focuses both on the first coming and the second coming of Christ.  The first coming we see in the words, “And the lord whom you seek will come suddenly to his temple”.  We see this in the ministry of Christ.  He dwelt among the people of Israel and was in the temple. The second coming we see in the words,

“But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap:”

He is Coming to Judge

The Christ who came and dwelt among us, will stand before us.  St.Chrysostom tells us,

“Certainly the prophets did not pass over but foretold it.  Some saw him in that very form which he would stand before us; others predicted only in words.  Daniel was in the midst of the barbarians and Babylonians when he saw Christ coming in clouds…And Daniel hinted at God’s court and Judgement when he said, ‘The thrones were set, and the books were opened.  A river of fire rolled before him.  Thousands upon thousands ministered to him, and myriads waited on him.” …And that judgement will come through fire.  Malachi said, “He is coming [like the fire of a refiners furnace and] like the soap of the fullers.’  And the just will enjoy great honour.  And Daniel was speaking of the resurrection when he said, ‘Those lying in dust shall arise.’”4

First, he came to dwell with us.  Second, he will come to judge.  The just the righteous need not fear the judgement because they will enjoy great honour, but the wicked will be tested by fire and soap.  Origen asks about this fire,which is a consuming fire, what does God consume in it.  He answers, “And we assert that it is wickedness, and the words which result from it, which are figuratively called, ‘wood, hay, stubble,’ God consumes as a fire.”5

God will destroy all wickedness, it will not be permitted to remain when he comes again.  What we have done in righteousness will remain.

Christ Came in Mercy

In the song of Zechariah, we will now focus more on the first coming of Christ of whom John was the forerunner.  Christ is mercy and justice and he comes to us.  “We have obtained mercy through him and been justified, having washed away the stains of wickedness through faith that is in him.”6

Deliverance from Enemies

God in his love, has given us salvation from our enemies through Christ.  These are not physical enemies.  If you remember, two weeks ago we celebrated Christ the King Sunday together.  As we looked at Christ’s kingship, we saw that he was king of a realm that was not of earth.  The enemies that he delivers us from are spiritual. He does not take part in our national wars.  However, he does deliver us from the power of the evil one and his forces.

Light to Those in Darkness

Here we see that Israel was sitting in darkness and death’s shadow. We also without Christ are in the same place.  John the Baptist came as a lamp to begin to dispel that darkness.  The world was wandering in error and John came calling them to repentance.  They were now ready for the dayspring from on high to visit them and usher them into the paths of peace.

Christ has come bringing salvation.  He will come again to judge the world.  What are we to do in the meantime?

Be Blameless until the Day of the Lord

Let us turn our attention to the epistle reading and see how we are to live. Our lectionary gives the subheading for the epistle reading of Be Blameless Until the Day of the Lord.  First, we see that St. Paul prays for the Philippians and thanks them for their participation in the gospel.  Are we offering thanks to God for those who are participating in the gospel?  Are we ourselves participating in it?

Second, St. Paul holds them in his heart because they are partners of grace with him.  Theodoret tells us,

“But by grace he is referring to his sufferings, as is made clear in what he goes on to teach, that ‘it has been granted to you for the sake of Christ you should not only believe in him but also suffer for his sake.’”7

Are we ourselves suffering for Christ?  If we are, are we holding those who are sharing in our sufferings in our hearts?  If we aren’t, are we sharing in the suffering of others.

Third, do we long for other believers with the affection of Jesus Christ? Are we praying that others can love in this way?  Are we praying that we ourselves can love in this way?  St. Chrysostom tells us that once we experience this type of love we will always want it to increase.

Fourth, St. Paul desires that their love will increase in knowledge and every kind of perception.  St. Ambrosiaster tells us, “He wishes, with God’s assistance, to pour into them pure Christian doctrine, that their faith will be firm and that they will see clearly all the vast implications of their faith.”8 Is it our desire to teach others as well? Do we desire this type of knowledge for ourselves?

Finally, St. Paul’s desire for the Philippians is that they would be blameless for the day of Christ filled with fruit of righteousness.  Is this our desire for others?  Are we seeking how we can help one another to be blameless?  Are we nurturing the fruit of righteousness that we see in one another?  

~ Dn. Fr. Matthew


1 Thomas C. Oden and Arthur A. Just Jr., Ancient Christian Commentary on Scripture New Testament III (Downers Grove, IL: InterVarsity Press, 2003), 58

2 Thomas C. Oden and Arthur A. Just Jr., Ancient Christian Commentary on Scripture New Testament III (Downers Grove, IL: InterVarsity Press, 2003), 59

3 Thomas C. Oden and Arthur A. Just Jr., Ancient Christian Commentary on Scripture New Testament III (Downers Grove, IL: InterVarsity Press, 2003), 60

4 Thomas C. Oden and Alberto Ferreiro, Ancient Christian Commentary on Scripture Old Testament XIV (Downers Grove, IL: InterVarsity Press, 2003), 302

5 Thomas C. Oden and Alberto Ferreiro, Ancient Christian Commentary on Scripture Old Testament XIV (Downers Grove, IL: InterVarsity Press, 2003), 303

6 Thomas C. Oden and Arthur A. Just Jr., Ancient Christian Commentary on Scripture New Testament III (Downers Grove, IL: InterVarsity Press, 2003), 32

7 Thomas C. Oden and Mark J. Edwards, Ancient Christian Commentary on Scripture New Testament VIII (Downers Grove, IL: InterVarsity Press, 1999), 210

8 Thomas C. Oden and Mark J. Edwards, Ancient Christian Commentary on Scripture New Testament VIII (Downers Grove, IL: InterVarsity Press, 1999), 210

Stothard, Thomas, 1755-1834 ; Skelton, William, 1763-1848. The Macklin Bible — John Preaching in the Wilderness, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=54080 [retrieved December 10, 2018]. Original source: A gift to Vanderbilt University from John J. and Anne Czura..

Duccio, di Buoninsegna, d. 1319. Prophet Malachi, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=46446 [retrieved December 10, 2018]. Original source: www.yorckproject.de.

Homily on St. John 18:33-37

Posted on by Fr. Matthew

Christ the Glorious King

St. John 18:33-37; II Samuel 23:1-7; Psalm 132:1-12; Revelation 1:4b-8

As our Metropolitan wrote in his shepherd’s letter for December, today marks the end of the church year with Advent beginning next week.  Today the celebration or Solemnity of Christ the King is observed.  Through this year we have travelled through the life of Jesus culminating this morning with his Kingship.  Here we will take a look at his kingship beginning with the gospel portion.

Christ’s Kingdom

In St. John 18, we see that Jesus has been brought before Pilate with the charge of being a King.  A charge that He did not deny outright, but rather qualified.  He stated, “My Kingdom is not of this world.”  The Fathers are quick to point out that while the kingdom does not belong or is not of this world, it still resides here.  This statement merely means that its origin is not from here.

The Power of a Kingdom

Jesus also shows us where the power of an earthly kingdom lies i.e. in its servants.  St. Chrysostom tells us, “But that which is above is sufficient of itself.  It needs nothing….And so, he also says that his kingdom is not from this world – not depriving the world of his providence and governance but rather showing, as I said, that his power was not human or perishable.”1

Earthly Kingdoms are Temporary

All the kingdoms of this earth come and go the Greeks, the Romans, the British Empire, the French empire etc.  Although they may have become empires for different reasons and were governed differently they hold the common denominator that they all ended.  This the Kingdom of Christ does not do, but lasts forever and ever.

A Kingdom Not of This World

It is also not a threat to the rule of earthly kingdoms i.e. it is not in competition with them but is on a different plane altogether, as St. Augustin explains,

“Listen, everyone, Jews and Gentiles, circumcised and uncircumcised.  Listen, all kings of the earth.  I an no hindrance to your rule in this world, for “my kingdom is not of this world.”…What further assurance do you seek?  Come to the kingdom that is not of this world.  Do not be enraged by fear, but come by faith.  In a prophecy Christ also said, ‘He,’ that is, God the Father, ‘has made me king on Zion his holy mountain.’ but that Zion and that mountain are not of this world.

What in fact is Christ’s Kingdom?  It is those who believe in Him.2

Believers Not Ethnicity

Christ’s kingdom consists not in ethnicity, but in believers.  Therefore, every nation upon the earth can be part of the kingdom of God.  Everyone who believes is our brother or sister.  Thinking about it, this is what the world wants but cannot achieve.  We are a threat to the world not because we threaten to take over nations, but because we love and serve those who should be our enemies.  Few people actually want war, but they cannot love without Christ.

A Kingdom That is Forever

Jesus was born to be king.  Eusebius of Caesarea tells us that if he has been born for this he will remain for this because his kingdom is not temporal but eternal and it is extended through His teaching.

“The throne of the kingdom conferred on Jesus is nothing mortal or temporal.  Rather, it truly is extended throughout the whole world like light shining as the moon established forever, enlightening understanding souls through his divine and heavenly teaching.”3

A Kingdom Prophesied

His kingship has been prophesied from of old.  In our psalm reading we have both hints and outright statements of this.  St. Augustin, sees them right from the get-go of the psalm.  “‘David’ is interpreted ‘Strong of hand,’ for he was a great warrior… prefiguring…someone strong of hand to destroy His enemies, the devil and his angels.”4

He was born to be king and to destroy the enemies of the human race.  In verse eight we read, “Arise, Lord come into your resting place”.  This St. Augustin tells us refers to Christ and His resurrection.  The verse continues, “you and your mighty ark.”  “that is, Arise, that the ark of Thy sanctification, which thou hast sanctified, may arise also.  He is our Head; His ark is His church: He arose first, the Church will arise also.”5

The Triumph of the Kingdom

When Jesus is before Pilate, He is indeed king, but his kingdom has not yet had its victory in time and space.  The resurrection is the triumph of Christ’s Kingdom.  He rose defeating the domain of darkness and the realm of the Evil one, and we will rise also.  His resurrection is the hope of our resurrection.  In his resurrection he made us priests.  He has clothed us with justice.  In addition let us pray with St. Augustin that our priesthood also be clothed with faith since the just shall live by faith.

Intercession for Israel

“For the sake of David your servant, do not reject your anointed.” Christ is victorious why then the necessity of this request?  Let us turn again to St. Augustin for an explanation.

Since then Christ arose to judge those by whom He had been crucified, and turned away His Presence from the Jews, turning His Presence towards the Gentiles; God is, as it seemeth, besought in behalf of the remnant of Israel; and it is said unto Him, “For Thy servant David’s sake, turn not away the presence of Thine Anointed.” If the chaff be condemned, let the wheat be gathered together. May the remnant be saved, as Isaiah saith, “And the remnant hath” clearly “been saved:” for out of them were the twelve Apostles, out of them more than five hundred brethren, to whom the Lord showed Himself after His Resurrection: out of their number were so many thousands baptized, who laid the price of their possessions at the Apostles’ feet. Thus then was fulfilled the prayer here made to God: “For Thy servant David’s sake, turn not away the presence of Thine Anointed.”6

Whether it was Christ praying through David or David foresaw, Israel was prayed for and a remnant were rescued for the kingdom of Christ.  A kingdom upon which one of his offspring would sit forever i.e. Christ.

Jesus Took Our Humanity

As we have spoken earlier the resurrection is the moment of victory in the kingdom of Christ.  Now in St. John’s revelation, we will look at that resurrection from a slightly different angle.

In the wisdom and mystery of God Jesus Christ became the firstborn of the dead.  What does it mean to be the firstborn of the dead?  It means, in the words of St. Irenaeus that God the Father sent the creative Word, who, when he came to save us, put himself in our position, and in the same position in which we lost life.7  It means that God completely took upon himself our humanity, so that he could experience death in the very same way that we experience death.  God would not make believe our humanity, he actually, participated.

We are Raised in His Resurrection

St. Irenaeus continues speaking of Jesus abolishing death and breaking our bonds and then he says, “He showed forth the resurrection, becoming himself the firstborn from the dead, and raised in himself prostrate man, being lifted up to the heights of heaven, at the right hand of glory of the Father.  Just as God promised through the prophet, saying, ‘I will raise up the tabernacle of David.’  This means that which is fallen, the body sprung from David.  This was in truth accomplished by our Lord Jesus Christ, in the triumph of our redemption, that he raise us in truth, setting us free to the Father….as the firstborn of the dead, head and source also of the life unto God.”8

Of this we also read in Romans “We know that Christ, raised from the dead, dies no more; death no longer has power over him.”  He destroyed the power or the reign of the kingdom of the world through his death and resurrection.  He is now free to reign where the world formerly reigned.

A Kingdom of Priests and Prophets

In his reign he has made us a kingdom of priests.  Let us bear in mind that in Psalm 132 we remember that David spoke of how the priests are clothed.  One of the Fathers asks basically what is the point of being a kingdom of priests and then answers.  Our worthiness as a priesthood to God proves to us that the kingdom to come and the assurance of unspeakable glory is with us here in the present.  I think Metropolitan has mentioned various times about the invisible reality around us.  Christ’s kingdom is here, if we would but have the eyes to see it.

A Greater Miracle

This Father also stated that to be made worthy to be priests and prophets to God is a far greater and more miraculous than to be washed from our sins.  To be washed of our sins is another way of saying that we are clothed with justice.  There has never been so great a gift from God than to be made worthy to serve him.  Sure, it is great and miraculous to be washed clean from our sins by His blood, but Christ will not leave us there.  He empowers us…to serve Him…the ruler of the universe.  Salvation is not given to sit around but to serve.

All Shall See Him

“Behold, he cometh with clouds,” the Fathers are a little unsure of its meaning and I don’t think any of them said emphatically one or the other.  Revelation, as we know, is a book of symbols.  He is coming amid or on clouds so this could either be that he is coming on physical clouds or he is coming with the angels.  For this latter view they cite such passages as Psalm 18:10 – “And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind.”  This first part they are content to leave as being unsure and so should we.

However, whether it is angels or clouds, the Fathers are agreed on the second part – He will not come quietly.  Whereas, when he first came, he came hidden or in a corner, but when he will come again he will come in view of all.  He will be seen by both the righteous and the unrighteous.  He will come in glory as the beginning Whom no one precedes and the end Whom no one succeeds.

Let us praise the Lord for his victory in becoming King and restoring us and washing our sins away and thank him for the Holy Spirit whom he has given us to enable us to be His prophets and priests.  As such, let us live a life of service.  We show and demonstrate our love and service to God, by laying down our lives and serving one another.  If someone needs help, let us assist them, or if they are hurting, let us comfort them.  Perhaps someone is discouraged, let us encourage them and so on and so forth.  Let us live a life of faith.  Finally, let us await and hope for his glorious coming.

~ Dn. Fr. Matthew

1 Joel C. Elowsky and Thomas C. Oden Editors, Ancient Christian Commentary on Scripture New Testament IVb (Downers Grove, IL: InterVarsity Press, 2007), 289

2 Joel C. Elowsky and Thomas C. Oden Editors, Ancient Christian Commentary on Scripture New Testament IVb (Downers Grove, IL: InterVarsity Press, 2007), 289-290

3 Joel C. Elowsky and Thomas C. Oden Editors, Ancient Christian Commentary on Scripture New Testament IVb (Downers Grove, IL: InterVarsity Press, 2007),291

4 Philip Schaff, D.D., LL.D Editor, Nicene and Post-Nicene Fathers, First Series Volume 8, Augustin: Expositions on the Psalms, originally published in the United States by the Christian Literature Publishing Company, 1888 (Peabody, MA: Hendrickoson Publishing Marketing, LLC), 616

5 Philip Schaff, D.D., LL.D Editor, Nicene and Post-Nicene Fathers, First Series Volume 8, Augustin: Expositions on the Psalms, originally published in the United States by the Christian Literature Publishing Company, 1888 (Peabody, MA: Hendrickoson Publishing Marketing, LLC), 618

6 ibid.

7 Thomas C. Oden and William C. Weinrich Editors, Ancient Christian Commentary on Scripture New Testament XII (Downers Grove, IL: InterVarsity Press, 2005), 4

8 Thomas C. Oden and William C. Weinrich Editors, Ancient Christian Commentary on Scripture New Testament XII (Downers Grove, IL: InterVarsity Press, 2005), 5

Christ the King of Kings, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=55319 [retrieved November 27, 2018]. Original source: http://commons.wikimedia.org/wiki/File:Christ_King_of_Kings_(Greece,_c._1600).jpg.

Ge, N. N. (Nikolaĭ Nikolaevich), 1831-1894. “What is truth?” Christ and Pilate, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=55296 [retrieved December 7, 2018]. Original source: https://commons.wikimedia.org/wiki/File:What_is_truth.jpg.

Bartolo, Andrea di, -1428. Resurrection of Christ, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=55333 [retrieved November 27, 2018]. Original source: http://commons.wikimedia.org/wiki/File:Andrea_di_Bartolo_-The_Resurrection-_Walters_37741.jpg.

Homily on St. Mark 10:46-52

Posted on by Fr. Matthew

God’s Work of Restoration

St. Mark 10:46-52; Job 42:1-6, 10-17; Psalm 34:1-8, (19-22); Hebrews 7:23-28

Jesus, Son of David

In these passages, we see God’s work of restoration, whether it was for Job, Bartimaeus, or even for ourselves.  As blind Bartimaeus sat by the side of the road, he heard the multitudes passing by and praising Jesus.  He then in faith and feeling sure that the expectation of the prophets was being fulfilled before him, called out, “Jesus, thou son of David, have mercy on me.”

Origen takes note a little about the fact that Bartimaeus called him Son of David rather than Son of God.  St. John Chrysostom sees it as recognising the fulfillment of prophecies to use Son of David, but Origen thinks that it would have been more proper to use the term Son of God when asking for healing.  We can take comfort from the fact that whether he used the correct term or not Jesus heard him and heeded his call1.

Bartimaeus Healed

Jesus asked what do you want me to do for you?  It is not out of ignorance that Jesus asks the question, the Venerable Bede tells us, rather he desires that prayer be made2.  He desires to build faith and prayer into the life of Bartimaeus.

Not only does Jesus teach Bartimaeus to pray, but “He will save assuredly; yet he will do so just in the way he promised.  But in what way has he promised?  On our willing, and on our hearing him.3”  We see in the different miracles of Jesus, that there were often different actions required for healing to take place.  The ten lepers were to go show themselves to the priests.  The man born blind was to go and wash.  The paralytic was to rise and to pick up his mat.  Bartimaeus was told Go your way.  He is appreciative and grateful to the point that he began following Jesus.

Spiritual Blindness

As we have mentioned before, the Fathers often see not only a literal but also an allegorical or spiritual view of the text.  This passage is no different.  We have spiritual blindness until Christ opens our eyes through his commandment, just as Bartimaeus was not healed until he heard and followed the direction given to him.  In the words of St. Clement of Alexandria,

“The Commandment of the Lord shines clearly, enlightening the eyes.  Receive Christ, receive power to see, receive your light, that you plainly recognise both God and man.  More delightful than gold and precious stones, more desirable than honey and the honeycomb is the Word that has enlightened us.4”

Following Christ

Bartimaeus did not only follow the command, but he desired more and followed him, so must we.  In the words of the Venerable Bede,

“Therefore let us also imitate him, let us not seek for riches, earthly goods, or honours from the Lord, but for that Light, which we alone with the Angels can see, the way to which is faith; wherefore also Christ answers to the blind man, “Thy faith hath saved thee.” But he sees and follows who works what his understanding tells him is good; for he follow Jesus, who understands and executes what is good, who imitates Him, who had no wish to prosper in this world, and bore reproach and derision.5”

Job’s Restoration

As I wrote at the beginning these passages have to do with God’s restoration, which is the theme in our Believers Eastern Church Lectionary.  Let us now take a look at how God restored Job.  In the first six verses Job we see Job’s repentance.  This was needed before the splendour of restoration could take place in the final bit of the chapter.

The restoration also could not take place until Job had prayed for his friends.  In the words of St. Gregory the Great,

“The merciful Judge more favourably receives the sacrifice of prayer when it is accompanied by the love of neighbour, and one enriches it even more truthfully when he offers it for his enemies as well.6”

A Greater Restoration

Again, the Fathers look beyond the physical restoration to a much greater restoration.  To give a sense of what they saw I will read from one of the Fathers,

“When the text says “they came” this means that they were incorporated with him through faith, so that they might be gathered into the Church in a single spirit, as all who believe in God are the limbs of the Church.  “Brothers and sisters” denote the entire family of the Jews, from whom Christ was born.  But we can also interpret “brothers and sisters” as the multitude of all nations, because [Christ] assumed the flesh from the mass of humankind and through it deigned to make all human beings his brothers and sisters.7

God’s purpose was not simply to restore Job for the sake of restoring him.  He restored him to be a benefit to his family.  In the same way, Christ did not restore us and give us salvation that we might just enjoy those benefits, but that we would see a greater picture.  Salvation is given to some that all might have Salvation.  Jesus’ desire was that all of mankind be his brothers and sisters.  St. Paul testifies of this in his first epistle to St. Timothy,

For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth.

Our Responsibility

I remember watching a Keith Green video a few years ago and one statement has stuck with me.  “I have seen the world folks and I have seen that it is lost and that there are billions of people out there that don’t know God and it is either his fault or ours.”  God’s vision is for all the world to be reconciled to him.  Does our vision match this?  Are we serving, praying, labouring etc. to see this as a reality?  Our restoration and reconciliation are for the sake of the world.  Are we being faithful to this purpose?

A Thankful People

I may have mentioned this before, but the Fathers often see Christ as the one speaking in the psalms, even in the ones we do not consider Messianic.  I ran across this a bit in this psalm especially in what St. Augustin wrote.  Even in the introductory phrase, which we typically skip, he saw it speaking of Christ coming as Melchizedek to the Gentiles8.

“I will bless the Lord at all times; his praise shall be always in my mouth.” “So speaketh Christ,” St. Augustin writes, “so also let a Christian speak; for a Christian is in the body of Christ; and therefore was Christ made Man, that that Christian might be enabled to be an Angel, who saith, ‘I will bless the Lord at all times.9’”  Christ enables us to be thankful.

Following Christ

Going back to the story of Bartimaeus, we remember that after being healed, he followed our Saviour.  If we are thankful people, this is what we are doing as well.  We have been healed from the blindness of selfishness and looking to ourselves to blessing and thanking the Lord in our every circumstance.  St. Augustin further tells us that it requires humility on our part to bless the Lord at all times.

We follow the Lord and we seek him.  We do not seek him for what we can get from him, but we seek him in our heart.  If we ponder and contemplate his majesty in our heart we will also see it in every place and in every circumstance.  We will find him present everywhere and the path to follow will become clearer and clearer.

But the path of the just is as the shining light, that shineth more and more unto the perfect day.
Proverbs 4:18

“This poor one cried out and the Lord heard, and from all his distress he saved him.”  This first of all speaks of our Saviour.  “He who, although rich, was made poor: ‘Made obedient event to the cross; so that he could free you from crosses.  He shouted, and the Lord heard.  He sent his angels to guard the body and removed the stone and snatched him from the tomb.10”

Secondly, it teaches me how I am to cry out to the Lord i.e. as a poor person.  Even though you or I were to own all the riches of the world, without Christ we would be the poorest of the poor.  It means to cry recognising that in and of ourselves we are destitute.  Just like we learned a few weeks ago, riches or poverty don’t matter, but it is our attitude towards them.

Restoration Completed

As we turn to the passage in Hebrews we see that the work of restoration or reconciliation has been completed.  The sacrifice has been offered once for all.  What is Jesus, our Saviour doing now?  In the words of Origen,

Jesus now stands ‘before the face of God interceding for us.’…As he was about to approach that altar, moreover, he was saying, ‘I shall not drink again of this fruit of the vine until I drink it anew with you.’  Therefore he expects us to be converted, to imitate his example , to follow his footsteps, that he may rejoice with us and ‘drink wine with us in his father’s kingdom.’  For now because ‘the Lord is merciful and gracious,’ he ‘weeps with those who weep and desires to rejoice with those who rejoice’ with greater feeling than this apostle…And how much more ‘this one mourns over many who sinned before and have not repented.’…This is not to drink the wine of joy ‘when he ascends to the altar’ because he is still bearing the bitterness of our sins.  He, therefore, does not want to be the only one to drink wine ‘in the kingdom’ of God.  He waits for us, just as he said, ‘Until I shall drink it with you.’  Thus we are those who, neglecting our life, delay his joy.11

This picture that Origen draws for us is so beautiful.  Christ gave his life for us, but he doesn’t stop there he intercedes, he weeps for us, waiting in loving patience for the day that we are fully made into his image.  When we stop paying attention to this life and put all of our energies into living in his life, in his joy.

Christ became like us in every way, so that not only can he feel our weaknesses as we learned recently but that we can imitate Him in everything.  He takes our humanity before the Father and he does not need to go as a slave and even to think that way is a slander and is unjust to God.

Let us, therefore, rejoice in our reconciliation and restoration, but let us not leave it there.  We have been reconciled that others, that all might be reconciled to God.  After being healed in this way let us follow close behind our Saviour until we become partakers of his divine nature.

Dn. Fr. Matthew

1 Catena Aurea

2 Ibid

3 Christopher A. Hall and Thomas C. Oden, Ancient Christian Commentary on Scripture New Testament II (Downers Grove, IL: InterVarsity Press, 1998), 145

4 Ibid

5 Catena Aurea

6 Manlio Simonetti and Thomas C. Oden, Ancient Christian Commentary on Scripture Old Testament VI (Downers Grove, IL: InterVarsity Press, 2006), 220

7 Manlio Simonetti and Thomas C. Oden, Ancient Christian Commentary on Scripture Old Testament VI (Downers Grove, IL: InterVarsity Press, 2006), 221

8 Philip Schaff, D.D., LL.D Editor, Nicene and Post-Nicene Fathers, First Series Volume 8, Augustin: Expositions on the Psalms, originally published in the United States by the Christian Literature Publishing Company, 1889 (Peabody, MA: Hendrickoson Publishing Marketing, LLC), 72-73

9 Philip Schaff, D.D., LL.D Editor, Nicene and Post-Nicene Fathers, First Series Volume 8, Augustin: Expositions on the Psalms, originally published in the United States by the Christian Literature Publishing Company, 1889 (Peabody, MA: Hendrickoson Publishing Marketing, LLC), 73

10 Craig A. Blaising, Carmen S. Hardin and Thomas C. Oden Editors, Ancient Christian Commentary on Scripture Old Testament VII (Downers Grove, IL: InterVarsity Press, 2008), 261

11 Christopher A. Hall and Thomas C. Oden, Ancient Christian Commentary on Scripture New Testament II (Downers Grove, IL: InterVarsity Press, 1998), 145

Picture Attribution:

Duccio, di Buoninsegna, d. 1319. Christ Healing the Blind Man, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN.http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=49262 [retrieved November 5, 2018]. Original source: www.yorckproject.de.

Homily on St. Mark 10:17-31

Posted on by Fr. Matthew

The Divine Courtroom

Divine Courtroom

Proper 23b

St. Mark 10:17-31; Job 23:1-9, 16-17; Psalm 22:1-15; Hebrews 4:12-16

The Rich Young Ruler

In our Believers Eastern Church lectionary the theme for this week is The Divine Courtroom.  In the first verses of our Gospel reading, we see the rich young ruler come up to Jesus to present his case.  First, he comes to Jesus and addresses him as good, but Jesus rejected that attribution, why?  Hilary of Poitiers tells us he was addressing Jesus as a man and as a man Jesus could not receive it1.  In His response, Jesus attempted to point this man to recognising his deity.

Moving on to the case that he presented, or Jesus questioned him on, these are all good things that he had done.  I think, we often jump to the conclusion that he couldn’t have done these things and was self-righteously bluffing.  However, that is not Jesus’ response.  Both Jesus and the Fathers, give him the benefit of the doubt.  If it is hard for us to comprehend that someone could keep the law, we must remember, however, that St. Paul declared himself righteous according to the law in his epistle to the Philippians.  He was blameless, but counted it loss.

Jesus’ Compassion

Jesus did not condemn him for any self-righteousness, but rather loved him.  He is our high priest who sympathises with our weaknesses as we heard in the epistle reading.  The law is good and holy and as such brought this man to Christ who is the fulfillment of the law.  The law could only deal with outward righteousness, however, as St Jerome points out to us this man had already yielded to riches from the outset2.  Riches had a hold on this man, despite his love for righteousness and life.

Therefore, Jesus presented to him what was necessary for him to have life, he must sell all, give to the poor and follow him.  Tertullian tells us this is not a harsh thing that Jesus asked of the man, for he still allowed the choice to the man.  God does not compel us, (for compulsion is repugnant to God)3.  He sets before us the choice of life and of death and leaves us with the choice.

If we think that it is a hard thing to sell what we have and give, Caesarius of Arles encourages us to start small. “If you are unwilling to commit to full obedience, do what you can.  But here is the divine requirement: ‘Sell all that you have, and give to the poor; and come, follow me.’”4

Mercy in the Courtroom

For me the image of a courtroom is harsh, but here we see in Jesus there is no condemnation but rather encouragement that we are on the right track and there is only one more thing to make our salvation complete.  In the passage from Job, we see him presenting his case as well.  We see him also confident, that God will be merciful.

Will he plead against me with his great power? No; but he would put strength in me.

There the righteous might dispute with him; so should I be delivered for ever from my judge.

St. Gregory the Great explains, “In other words for the correction of my ways let him send his incarnate Son. Then by the sentence of my absolution, I will turn out as victor over the plotting foe.5”  Christ is therefore the one who pleads for us and the one who gives victory over the foe.

Hard for a Rich Man

Turning now to the general application from the specific example, Jesus states that it is hard for a rich man to enter the kingdom of God.  The Fathers warn us not to just accept it as a foregone conclusion that if we are rich then we can’t enter the kingdom of God.  St. Clement of Alexandria compares this whole concept to an athletic competition.  First don’t give up if you are wealthy and then he continues,

nor let him, on the other hand, expect to grasp the crowns of immortality without struggle and effort, continuing untrained, and without contest. But let him go and put himself under the Word as his trainer, and Christ the President of the contest; and for his prescribed food and drink let him have the New Testament of the Lord; and for exercises, the commandments; and for elegance and ornament, the fair dispositions, love, faith, hope, knowledge of the truth, gentleness, meekness, pity, gravity: so that, when by the last trumpet the signal shall be given for the race and departure hence, as from the stadium of life, he may with a good conscience present himself victorious before the Judge who confers the rewards, confessedly worthy of the Fatherland on high, to which he returns with crowns and the acclamations of angels.6

Poverty is not the Goal

Whether we are rich or poor, it will take effort on our part to pursue the way of life.  Caesarius of Arles, warns us that if we are poor we can’t be at ease either and have confidence that our poverty will save us.  “And you had best listen even more intently if you glory in your poverty.  Beware of Pride, lest the humble rich surpass you.  Beware of wickedness, lest the pious rich confound you.  Beware of drunkenness lest the sober excel you.7”  St. Clement of Alexandria also commented on this point and I am paraphrasing that if poverty were the goal then beggars would be the most righteous.

The point is that whether we have poverty or wealth, we must submit ourselves to the commandments of God and prefer them to the temporal things of this life.  In one sense this is like the sword that we read about in Hebrews.  Jesus did not come to bring peace, but a sword and his sayings and instructions are going to cause division.  We see that the Rich Young Ruler, decided to take another path.  We have before ourselves each day a similar choice, will we follow what Christ calls us to or go our own way?

God Assists Us

While God does not compel us, he does give us assistance to follow the way that he has laid out before us.  He has given us a high priest who sympathises with our weaknesses.  He sympathises, “first, because he is great and mighty, being the Son of God and very God himself, and, second, because he also as very man suffered and endured the testing of afflictions and weakness of the flesh.  For both these reasons he is in every respect made a partaker of our weakness.8”

In the prophecy of Psalm 22, we see some of how he shared in our weaknesses, while he was with us.  Let us take another look at the first two verses:

My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?

O my God, I cry in the day time, but thou hearest not; and in the night season, and am not silent.

Jesus Takes Our Weaknesses

Is Jesus, in this cry of anguish, claiming the Trinity, the Godhead has somehow split apart so that God the Son was forsaken by God the Father?  The Fathers are emphatic.  This did not, this could not happen.  What is happening then?

St. Ambrose tells us that as Jesus took on a soul, he also took on the affections or the feelings of a soul.  He continues, “As being man, therefore, he speaks, bearing with him my terrors, for when we are in the midst of dangers we think ourself abandoned by God.  As man, therefore, he is distressed, as man he weeps, as man he is crucified.9”

St. Gregory of Nazianus puts it this way, “he was in his own person representing us.  For we were the forsaken and the despised, but now by the sufferings of him who could not suffer, we have been taken up and saved.10”

Theodoret of Cyr comments, “Just as the one who was a fount of righteousness assumed our sin, and the one was an ocean of blessing accepted a curse lying on us accepting  and scorning shame endured a cross, so too he uttered the words on our behalf.11”

God, in the person of the Son, chose to experience the deepest feelings of abandonment humanly possible.  He chose to experience our weaknesses and our pains.  Jesus became everything that a human is, sin excepted in order to save fallen Adam and give incorruption for those who believe in his name.  He took our weaknesses for our sakes.

Our Fathers Trusted

We see that our fathers trusted in the Lord and were not disappointed, in Psalm 22.  In Hebrews 4, we are exhorted to confidently approach the throne of grace.  St. Chrysostom poses the question, “How is it that we should ‘approach boldly’?”  Remember for this week our theme is the Divine Courtroom.  Then he answers his question.  “Because now it is a throne of grace and not judgement.  Therefore, boldly, ‘that we may obtain mercy,’ even such as we are seeking.  For the affair is [one of] munificence, a royal largess.12”

Law Cannot Give Life

We began this morning with a presentation of righteousness through law, but something was missing.  The law was unable to give life.  Jesus was able to show him compassion because he is our high priest who sympathises with our every weakness even the deepest feelings of abandonment.  Jesus presented him with a choice of life or to continue as he was.  After this he warned the disciples the dangers of riches.

The Choice is Before us

What does this mean for us?  We have a choice each day are we going to follow the way Christ before us or are we going to go our own way.  Are we going to follow the example of our Saviour and look with compassion on those who are seeking life?

The Fathers have explained that the issue is not really about wealth or poverty but how we view them.  Are we smug because of our poverty, let us take heed lest we fall and repent if necessary.  Are we holding onto the riches entrusted to us, or are we using them to make the most impact in the kingdom of God.

Finally, if the things presented here seem to hard or harsh, we can appeal to our high priest who sympathises with us and will come to our aid?  God will not compel us to follow, but he will aid us in following.

~ Dn. Fr. Matthew

1 Christopher A. Hall and Thomas C. Oden, Ancient Christian Commentary on Scripture New Testament II (Downers Grove, IL: InterVarsity Press, 1998), 132

2 Ibid

3 Alexander Roberts, D.D., and James Donaldson, LL.D Editors, Ante-Nicene Fathers, Volume 2, Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria, originally published in the United States by the Christian Literature Publishing Company, 1885 (Peabody, MA: Hendrickoson Publishing Marketing, LLC), 593

4 Christopher A. Hall and Thomas C. Oden, Ancient Christian Commentary on Scripture New Testament II (Downers Grove, IL: InterVarsity Press, 1998), 135

5 Manlio Simonetti and Thomas C. Oden, Ancient Christian Commentary on Scripture Old Testament VI (Downers Grove, IL: InterVarsity Press, 2006), 125

6 Alexander Roberts, D.D., and James Donaldson, LL.D Editors, Ante-Nicene Fathers, Volume 2, Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria, originally published in the United States by the Christian Literature Publishing Company, 1885 (Peabody, MA: Hendrickoson Publishing Marketing, LLC), 592

7 Christopher A. Hall and Thomas C. Oden, Ancient Christian Commentary on Scripture New Testament II (Downers Grove, IL: InterVarsity Press, 1998), 138

8 Erik M. Heen, Philip D. W. Krey, and Thomas C. Oden Editors, Ancient Christian Commentary on Scripture New Testament X (Downers Grove, IL: InterVarsity Press, 2005), 67-68

9 Craig A. Blaising, Carmen S. Hardin and Thomas C. Oden Editors, Ancient Christian Commentary on Scripture Old Testament VII (Downers Grove, IL: InterVarsity Press, 2008), 169

10 Ibid

11 Craig A. Blaising, Carmen S. Hardin and Thomas C. Oden Editors, Ancient Christian Commentary on Scripture Old Testament VII (Downers Grove, IL: InterVarsity Press, 2008), 170

12 Philip Schaff, D.D., LL.D Editor, Nicene and Post-Nicene Fathers, First Series Volume 14, Chrysostom: Homilies on the Gospel of St. John, Hebrews, originally published in the United States by the Christian Literature Publishing Company, 1889 (Peabody, MA: Hendrickoson Publishing Marketing, LLC), 400

Hofmann, Heinrich (Johann Michael Ferdinand Heinrich), 1824-1911. Christ and the Rich Young Ruler, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=56649 [retrieved October 15, 2018]. Original source: https://commons.wikimedia.org/wiki/File:Hoffman-ChristAndTheRichYoungRuler.jpg.

Angelico, fra, ca. 1400-1455. Crucifixion, detail, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN.http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=47682 [retrieved October 15, 2018]. Original source: http://www.yorckproject.de.

Homily on St. Mark 9:30-37

Posted on by Fr. Matthew

Jesus Teaching the Disciples resurrection

Proper 20b

Mark 9:30-37; Proverbs 31:10-31; Psalm 1; James 3:13 – 4:3, 7-8a

Suffering and Rising?

In the beginning part of St. Mark chapter nine, Peter, James, and John saw Jesus transfigured before them. In the next part of the chapter Jesus casts a demon out of a boy.  He now picks up again on the strain of teaching that he began in last week’s lectionary reading i.e. he must suffer, die and rise again.  In that case St. Peter reproved him and was rebuked.  Here they simply do not understand.

The Cross Leads to the Resurrection

In the parallel passage found in Matthew chapter 17 we read, “they were exceedingly sorrowful.”  St. Chrysostom poses the question if they were ignorant, how were they be sorry?  Because they were not altogether ignorant;  that He was soon to die they knew, continually hearing it, but what this death might be, that there would be a speedy release from it, and that it would work innumerable blessings, as yet they knew not clearly; nor what this resurrection might be: but they understood it not, wherefore they grieved.1

One Church Throughout History

Looking back through history the fathers saw the holy catholic church existing from the time of Abel and continuing up to the present.  In this light they saw the author of Psalm 1 speaking of the cross, resurrection, the start of the church, and the return of Christ.  In the words of Caesarius of Arles,

O blessed cross, which makes people blessed!  O cross, from which such great and wonderful fruits are gathered!  This fruit of the cross is a glorious resurrection.  This fruit of the wood is truly planted “near running water” for baptism is always joined to the cross.  However, this wood produced “its fruit in due season,” at the Lord’s resurrection.  It will do so again when he appears from heaven, “is seen on earth” and with dazzling sign of the cross.2

The point of the cross is the resurrection and the birth of the Church.  Resurrection, in the present, really wasn’t an option that was on the table for the disciples thinking.  We remember, Mary and Martha’s reaction in John 11 as the resurrection being something that wouldn’t occur until the final day.  Resurrection happening, in the near future, was a concept foreign to their outlook on life.

The Virtuous Woman

The Church

In Proverbs 31 we have a description of an excellent wife.  The Fathers have taken this passage in two ways first as a Christian wife, and secondly as the Church.  We will be focusing, in this homily, on the woman as the church.

As we have stated, the resurrection is the birth of the church and is why with proper understanding the cross does not bring sorrow but joy.  What do we learn about the Church and Christ’s relationship with her from this passage?  “The heart of her husband safely trusts her”, or as in another translation, he has confidence in her.  St. Augustin says of this,

He certainly is confident, and he has taught us to be confident too.  He commissioned the church, you see, to the ends of the earth, among all nations, from sea to sea.  If she was not going to persevere unto the end, her husband’s heart would not be confident about her….So she despoils the world, spread throughout it everywhere; on all sides she plunders trophies from the devils…3

It is amazing.  Christ through the resurrection has made the church who she is and because of who she is He has confidence in her.  Furthermore, “She brings him profit, not loss, all the days of her life.”, because, “those who live should live no longer for themselves, but for Him who died for them and rose again.”  (See II Corinthians 5:15)  The Church as a whole, and we individually as part of the Church live only for the cause of Christ.

“She makes tapestry for herself; Her clothing is fine linen and purple.”  or to say it another way she has made two garments.  She has made these garments the one is of action i.e. of works the other of spirit i.e. of faith.  In this way she weaves together faith and works4.  Which reminds us of the epistle reading from a few weeks ago in St. James 2.  Faith and works must work hand in hand.

The Blessed Man

Christ First of All

Let us turn our attention now to the Psalm reading, which we briefly touched on earlier.  The Fathers have, I believe, a unanimous understanding that the principal interpretation of the blessed man is that he is Christ and some secondarily see that man also as the one conformed to Christ.  I will be looking at both of these understandings.

Christ is the first of them who rightly are called blessed5.  We recognise all who are blessed by the fact that they do not walk in the counsel of the wicked, just as the Psalm says.  Didymus the Blind, one of the Fathers, tells us the way of sinners is the devil himself.  Let the one who stands in this way be warned lest he tarry there.  Recall what the Scripture says: “Resist the devil, and he will flee from you.”  For the one who will not stand in the devil’s will come to the Lord, who says, “I am the way.”6  We will look at this more closely when we turn our attention to the epistle reading.

The Orthodox Faith

This man meditates on the Scriptures day and night and this meditation produces fruit and leaves and what are these fruit and leaves?  The fruit is the orthodox faith that has been passed down to us and it is adorned with the works of virtue.  This is the life that not only flows out of meditation as meditation flows out of the resurrection.

Servant of All

Let us now return to the second part of our Gospel reading and take warning.  After being told of his impending suffering, death and resurrection, the disciples began to discuss who was the greatest.  What of ourselves, do we think so quickly of our own interests after hearing things that are wondrous and ought to respond in praise to God?

However, in His mercy, Jesus bears with them as he does so often with us and explains how to be the greatest.  It is by being the last of all and the servant of all.  St. Chrysostom tells us, “If you are in love with precedence and the highest honour, pursue the things in last place, pursue being last of all, pursue the lowliest of all, pursue being the smallest of all, pursue placing yourself behind others.”7  Gregory of Nyssa also reminds us that is not just our brothers we are to be subordinate to, but all – friends, enemies etc.8

Wisdom

True Wisdom

Wisdom we see is the opposite of what we would expect – the servant of all being the first.  We see in the epistle reading that St. James is focusing his attention on those who are wise or, at the very least, are professing to be wise.  He points out to us that professing, or verbally teaching is not the proof of good standing with God, but rather the one who lives rightly.

In our own lives, each of us probably can identify a time in our lives when our lips gave a much better profession than our conduct.  Our own Metropolitan has testified how he came through a certain season of his life where he was dry on the inside, but at the same time, he was receiving compliments on his messages and prayers.  Our life will ultimately be the proof of our standing and not merely our words, just as the tree produces fruit.

False Wisdom

Wisdom, of jealousy and selfish ambition, is very accurately described as earthly unspiritual and demonic, for as long as we seek earthly glory, we deprive ourselves of spiritual grace and remain cut off from God.  Anything that we do while we are so tainted by a spirit of jealousy and strife will be tainted by evil.  No matter how good it looks.  Bitterness will seep into everything that we say or do.

Regrettably, I can write from experience.  When there is bitterness in our lives, it will at best cloud our judgement of others, but often we will look on others with suspicion.  We will compile hurts with perceived hurts until we cannot see the love and grace of not only others, but what is worse we cannot see the love God has for us.

Characteristics of True Wisdom

Let us turn our attention to the wisdom from above, the heavenly wisdom.  It is pure because it only thinks pure thoughts.  It is peaceable because it does not remove itself from others, on account of pride9.  How often have I, how often have you, chosen not to speak or spend time with certain people just because of our pride.  Once these first two virtues are established in us the remaining ones will flow out of a life of wisdom.

Whether we are righteous, or ungodly, whether we have earthly or heavenly wisdom, we will reap what we sow.  If we are righteous, we sow each day our good works, our life of peace and our other actions will sow the seed of the fruit that we will receive in heaven.  Conversely, if we are ungodly, our actions will bring us a crop of destruction in eternal punishment.

Gaining Wisdom

If we don’t have this wisdom what are we to do?  Back in chapter one St. James stated, “If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him. But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind. For let not that man suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways.”

Our Prayers aren’t Answered?

Here, we have an example of asking and not receiving.  Why is this?  Again: Didymus the Blind has addressed this problem albeit from another passage.  Let us listen to his words,

The Saviour said, “Ask and you will receive.  Everyone who asks will receive.”  How can it be that some people pray but do not get what they ask for?  To this it must be answered that if someone comes to prayer in the right way, omitting none of the prerequisites for intercession, he will receive everything that he asks for.  But if someone appears to be going beyond the permissible bounds laid down for intercession, he will appear to be asking for something in the wrong way and therefore will not obtain it.10

In the Psalms, we read, “Had I cherished evil in my heart, the Lord would not have heard.” and here we see that prayers will not be answered if our motives are incorrect.  These are but two of the prerequisites.  If our prayers are not being answered, we must search the Scriptures to see why.  If we come to prayer with a pure heart, desiring the best for others, God will hear our prayer.  As St. Didymus points out, we will receive everything that we ask for.

Resist the Devil

Finally, St. James instructs us to submit to God and the devil will flee from us.  Death came into the world through the spite and malice of the devil.  Christ lives and dwells in us in the inner man.  The very reason he chose to do so was to drive out the death that the devil had placed in us through his cunning.  He came to bring us life and bring it more abundantly.  It is God’s desire to expel every remnant of the devil and his works (including his wisdom) from our lives.  The devil is defeated and has no power over us. The Shepherd of Hermas, whose works were considered for canonisation, instructs us, “fear not the devil; for, fearing the Lord you will have dominion over the devil, for there is no power in him [the devil]…Fear, therefore, the deeds of the devil, since they are wicked.  For fearing the Lord, you will not do these deeds, but will refrain from them.”11

Now, let us examine ourselves. Do we give thanks for God’s wondrous deeds and plans when we hear them or do we turn our attention to ourselves?  Are we seeking to place ourselves before others or are we serving them?  If our words are not matching our lifestyle let us repent and ask God to change us.  If there are remnants of demonic wisdom in our lives, let us renounce them, submit to God, resist the devil and draw near to God.  Then, let us ask of God wisdom, as we read earlier he has promised to give it to those who have asked.  In humility and repentance we can be assured that God will grant it to us.

Dn. Fr. Matthew

1 Philip Schaff, D.D., LL.D Editor, Nicene and Post-Nicene Fathers, First Series Volume 10, Chrysostom: Homilies on the Gospel of Saint Matthew, originally published in the United States by the Christian Literature Publishing Company, 1889 (Peabody, MA: Hendrickoson Publishing Marketing, LLC), 358

2 Craig A. Blaising, Carmen S. Hardin and Thomas C. Oden Editors, Ancient Christian Commentary on Scripture Old Testament VII (Downers Grove, IL: InterVarsity Press, 2008), 9

3 J. Robert Wright and Thomas C. Oden Editors, Ancient Christian Commentary on Scripture Old Testament IX (Downers Grove, IL: InterVarsity Press, 2005), 186-187

4 J. Robert Wright and Thomas C. Oden Editors, Ancient Christian Commentary on Scripture Old Testament IX (Downers Grove, IL: InterVarsity Press, 2005), 188

5 Craig A. Blaising, Carmen S. Hardin and Thomas C. Oden Editors, Ancient Christian Commentary on Scripture Old Testament VII (Downers Grove, IL: InterVarsity Press, 2008), 3

6 Craig A. Blaising, Carmen S. Hardin and Thomas C. Oden Editors, Ancient Christian Commentary on Scripture Old Testament VII (Downers Grove, IL: InterVarsity Press, 2008), 5

7 Christopher A. Hall and Thomas C. Oden, Ancient Christian Commentary on Scripture New Testament II (Downers Grove, IL: InterVarsity Press, 1998), 120

8 ibid.

9 Gerald Bray and Thomas C. Oden, Ancient Christian Commentary on Scripture New Testament XI (Downers Grove, IL: InterVarsity Press, 2000), 43

10 Gerald Bray and Thomas C. Oden, Ancient Christian Commentary on Scripture New Testament XI (Downers Grove, IL: InterVarsity Press, 2000), 46

11 Alexander Roberts, D.D., and James Donaldson, LL.D Editors, Ante-Nicene Fathers, Volume 2, Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria, originally published in the United States by the Christian Literature Publishing Company, 1885 (Peabody, MA: Hendrickoson Publishing Marketing, LLC), 24-25

Schäufelein, Hans Leonhard. Christ Teaching the Disciples, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN.http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=56624 [retrieved September 25, 2018]. Original source: https://commons.wikimedia.org/wiki/File:Christ_Teaching_the_Disciples,_2,_from_Das_Plenarium_MET_DP849939.jpg – Adam Petri.

Bartolo, Andrea di, -1428. Resurrection of Christ, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN.http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=55333 [retrieved September 26, 2018]. Original source: http://commons.wikimedia.org/wiki/File:Andrea_di_Bartolo_-_The_Resurrection_-_Walters_37741.jpg.

Pantocrator – Christ, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN. http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=46172 [retrieved September 26, 2018].

Eickemeyer, Rudolf, 1862-1932. Give Us This Day Our Daily Bread, from Art in the Christian Tradition, a project of the Vanderbilt Divinity Library, Nashville, TN.http://diglib.library.vanderbilt.edu/act-imagelink.pl?RC=55501 [retrieved September 26, 2018]. Original source: http://commons.wikimedia.org/wiki/File:Give-us-this-day-our-daily-bread-reickemeyer.jpg.